The church is often guilty of "taking potshots" at its own. If you're like me, you've grown weary of believers who criticize other Christians just because they differ in their style of worship or their emphasis on a particular teaching of the Bible. We don't have to agree on everything and can still work together as long as we are committed to the essentials of the gospel. However, when a wildly popular interpretation of the Bible is a distortion of the gospel, then we should not only distance ourselves from it but expose it for what it is.
Such is the case of what is commonly called "the prosperity gospel." You may know it as the "word of faith" movement, the "health and wealth" gospel, the "name it and claim it" gospel, or (my favorite) the "blab it and grab it" gospel. This teaching has not only permeated the American church but has been exported around the world via satellite broadcasts. I have seen its influence and heard of its devastating affects, especially in the African and Latin American church where fervently committed evangelical Christians have been considered 2nd-class believers for not adopting this popular viewpoint. How popular? When “fifty of the largest two hundred sixty churches in the United States promote the prosperity gospel” (p.15), then it has become a major influence in shaping Christian culture. So why isn't more being said and done in the evangelical church to refute this false gospel?
A much needed response has now been provided by authors David W. Jones and Russell S. Woodbridge in
Health, Wealth & Happiness: Has the prosperity gospel overshadowed the gospel of Christ? (Kregel, 2011). Their scholarly research critiques the movement in the first part of the book by identifying the historic foundations, the core teachings, and the many errors of the prosperity gospel proponents. The authors identify five areas where this teaching departs from the Biblical norm by emphasizing:
1) a distorted view of God, 2) an elevation of mind over matter, 3) an exalted view of mankind, 4) a focus on health and wealth, and 5) an unorthodox view of mankind. The most influential voices in this broad movement are cited on various topics but Jones and Woodbridge are careful to divide them into two camps:
radical proponents (such as Kenneth Hagin and Kenneth Copeland); and soft advocates (including Rod Parsley, Creflo Dollar, Paula White, Joel Osteen, T. D. Jakes, and Joyce Meyer) whose messages tend to be more orthodox in content. But the very popular Osteen, who pastors the largest church in America, is singled out in this book for how he “…misinterprets Scripture, misunderstands the gospel, and lacks theological conviction” (p. 73). Strong words indeed!
In the second part of the book, the authors provide a solidly biblical corrective on three major topics twisted by prosperity advocates:
avoiding suffering, accumulating wealth and prosperity, and giving that is selfishly motivated. Contrary to the prosperity message, 1) suffering is unavoidable in this world and has the potential for enormous value in our lives; 2) the biblical gospel admonishes us to avoid the accumulation of great personal wealth while others around us are in need; and 3) God does bless the generous giver but giving to get more is not a motive which He has endorsed. This section provides a positive balance to the criticisms identified in the first part of the book.
I highly recommend this book for pastors, teachers and leaders who are confronted and/or confused by the false claims of the prosperity gospel movement. End of chapter “summary points,” detailed endnotes, and scriptural and subject indexes make this book a helpful, well-documented resource. The authors not only speak prophetically in exposing a false gospel; they also affirm the truth in a convincing manner. We need that on such a day as this when we contemplate Christ’s suffering and sacrifice.
