Blog
The Missional Argument for Prosperity
Author: Amos Yong
Date: 28.07.2010
Category: Poverty & Wealth, Prosperity Gospel
Translations
Beside the mere for or against arguments are more nuanced positions vis-à-vis the prosperity gospel. The presupposition here is that wealth and prosperity are neutral and that it is, instead, “the love of money [that] is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains” (1 Tim. 6:10). In other words, being rich or affluent itself is not the problem since wealth and money can be utilized for good purposes. Most important among these uses are those related to the Christian and ecclesial work of mission and evangelization.
Part of the rationale here involves following in the footsteps of the ancient Israelites who, led by Moses, were instructed to “plunder the Egyptians” (Ex. 3:22). The riches of Egypt, representing the world, were thus understood to have been stored up for the people of God. In plundering their masters and escaping from Egypt, then, the people of God were launched on their own journey to the promise land. Historically, then, there has been a long tradition emphasizing the treasures of the world as being kept or stored for the benefit of God’s people. At the same time, the resources of the world are not meant to be transferred to the people of God merely for the latter’s enjoyment or enrichment. But if the elect of God were to put such treasures and possessions to work according to divine purposes, then such amassment would be justified. There is no better validation for the appropriation of wealth than for purposes related to the evangelization of the world.
Among the early Christians, for example, it has been observed those who were more affluent “would sell their possessions and goods and distribute the proceeds* to all, as any had need” (Acts 2:45), and that “as many as owned lands or houses sold them and brought the proceeds of what was sold… [to] the apostles’ feet, and it was distributed to each as any had need” (4:34-35). Wealthy followers of the messiah like Joseph, also known as Barnabas, became models of charity who gave of their personal possessions for the welfare of others. Part of the result of such generosity was that “day by day the Lord added to their number those who were being saved” (2:47). Such a missional model of the distribution of wealth for just and worthwhile causes is central to contemporary arguments that connect prosperity and the evangelistic task of the church.
In some circles, the plundering the wealth of the Egyptians is taken further to justify the evangelization of the Egyptians. The thinking here, in brief, is that the wealthy are only going to be engaged evangelistically by others who are also similarly wealthy. The principle involved is that of St. Paul, who wrote that, “I have become all things to all people, so that I might by any means save some” (1 Cor. 9:22b). So the wealthy need to be evangelized at least by those who are not impoverished. Put alternatively, the unconverted affluent will be unlikely to be convinced by the gospel that is witnessed to them by those who are not similarly prosperous. The possession of wealth, in order words, is defended as a necessary means to reach the well-to-do. The Full Gospel Business Men’s Fellowship International (FGBMFI) operates effectively as such a group, with a two fold mission: to connect business men for their mutual fellowship and discipleship, and to equip and empower them to evangelize their colleagues, peers, and friends.
Many of the members of the FGBMFI are quite mission-minded. While their lifestyles reflect their success, they are also rather committed to the task of world evangelization. If we focused on such a group and other similarly like-minded and more well-to-do people, it is not unlikely that many are motivated by more holistic visions of mission work. Thus they are often engaged in mission understood in terms of development or relief (non-governmental) organizations so that they are willing to channel their substantial wealth into projects of amelioration and improvement in countries in the majority world, or toward disaster aid. In short, advocates of prosperity who are also committed to the missionization and evangelization of the world will often invest into development or other related projects and in that sense, interface with the global economy not solely in terms of consumption.
Keywords: missions & evangelization; missiology & prosperity; Full Gospel Businessmen’s
Reach Map and Statistics
Views: 7640
Comments: 5
Recommendations: 0
One Click To Action
Connect me with people interested in this conversation:
Join related conversations
- DFW Diaspora Alliance - Launch Document
By Brian_Considine
-
- Mobilize DFW to Reach DFW
By Brian_Considine
-
- Blessing the Nations Among Us
By daveimboden
Terms of Use | Privacy Policy | The Lausanne Global Conversation is powered by World Wide Open | What is World Wide Open?
Conversation Post Comment
Uganda
It is Solomon and I was still writing my comments.
I just said that the perpetuators of "the prosperity gospel" most of them are simply establishing their own economic hegemonies. They started churches and called on worshippper to come and listen to the gospel. But now they discover that they can receive the offertory, the tithe and the "seed" and other offeringing that they demand in order to bless and confer healing. It is their victims that reveal that something has gone fundamentary wrong in what started as another church in which the gospel of salvation is being preached.
Having said that, I still think that "prosperity gospel" at least in Africa is seeking to address a gap in the mission strategy of the church leadership. Tjis is substantial approach to addressing the problem of poverty in our congregations. I have a solution to suggest: Let us popularise integral mission which address both the spiritual and physical needs of the person. This is not just presenting it in papers at conferences, but as a practical approach to addressing the problem of poverty as a challenge to effective discipleship. I have developed tools of doing the theology of integral mission and I belived that if we popularise them we can reduce poverty by developing models of mission that combine the gains of our spiritual growth and entrepreneurship as part of practical theology in our congreagtions. I wait to hear any converstiaons in this direction.
03.10.2010
Togo
I would like to appreciate you, brother Amos, for a brilliant contribution to evangelicals approach to the “prosperity gospel issue”. I believe your thinking sets the pace on how to Christianly (in a way that puts Jesus’ character on) tackle the issue of “the prosperity gospel” among us. Could your thought be pursued toward the development of a curriculum on how to address and respond to “prosperity gospel” in a Christian way? I trust this will impact not only ‘sound’ evangelicals who are wondering about this and help them address decisively the issue without recourse to empty judgments; but also the communities who have chosen to approach the gospel on the ‘prosperity side’ and help them give their ministry a spiritually and socially richer expression of the fullness of Christ that will ultimately gather the Lord’s flock to Him.
05.08.2010
United States
@ Antonin_Azoti:
Antonin, thanks for your response; I am intrigued about developing a whole curriculum on prosperity; I can well imagine a course on it, though. I have a book coming out in the next month: In the Days of Caesar: Pentecostalism & Political Theology (Eerdmans, 2010), with a long chapter on pentecostalism & economics, that also discusses various aspects of the PG at some length. I hope it may be helpful for those like you who are thinking about how to implement the PG in Christian education.
06.08.2010
Togo
@ ayong:
I do not know much about PG doctrines. I am only very open to examine what other people think without preconcieved judgement and denominational glasses. If all due respect to proponents or protagonist of PG alike, I will probably do a bad job trying to "make sense of PG" until I know better. I think we should try to make sense of the Gospel only responding to questions rising beyond the context of traditional christianity or evangelicalism; beyon our comfort zone.
31.08.2010
Switzerland
Thanks for your point of view that is necessary in the debate. I fear that we could be to simplistic about money and to easily condemning the called prospertiy gospel.
I have come accross so many ministers of the Gospel and churche leaders around the world that are praying for financial release in the work of the Lord. Let’s be honest! If we do not believe that God’s heart is to provide and bless even our wealth, then why are we praying?
23.08.2010
You must be logged in to post a comment. If you don’t have an account, you can sign up now (it’s free and easy!).