In three of the Gospels, Jesus warns that each of his disciples may have to “deny himself” and even “take up his Cross.” In support of this alarming prediction, he forcefully contrasts the fleeting pleasures of today with the promise of eternity: “For what profit is it to a man,” he asks, “if he gains the whole world, and loses his own soul?” It is one of the New Testament’s hardest teachings, yet generations of churchgoers have understood that being Christian, on some level, means being ready to sacrifice–money, autonomy or even their lives.
But for a growing number of Christians like George Adams, the question is better restated, “Why not gain the whole world plus my soul?” For several decades, a philosophy has been percolating in the 10 million–strong Pentecostal wing of Christianity that seems to turn the Gospels’ passage on its head: certainly, it allows, Christians should keep one eye on heaven. But the new good news is that God doesn’t want us to wait. Known (or vilified) under a variety of names–Word of Faith, Health and Wealth, Name It and Claim It, Prosperity Theology–its emphasis is on God’s promised generosity in this life and the ability of believers to claim it for themselves. In a nutshell, it suggests that a God who loves you does not want you to be broke. Its signature verse could be John 10: 10: “I have come that they may have life, and that they may have it more abundantly.” In a TIME poll, 17% of Christians surveyed said they considered themselves part of such a movement, while a full 61% believed that God wants people to be prosperous. And 31%–a far higher percentage than there are Pentecostals in America–agreed that if you give your money to God, God will bless you with more money.
“Prosperity” first blazed to public attention as the driveshaft in the moneymaking machine that was 1980s televangelism and faded from mainstream view with the Jim Bakker and Jimmy Swaggart scandals. But now, after some key modifications (which have inspired some to redub it Prosperity Lite), it has not only recovered but is booming. Of the four biggest megachurches in the country, three–Osteen’s Lakewood in Houston; T.D. Jakes’ Potter’s House in south Dallas; and Creflo Dollar’s World Changers near Atlanta–are Prosperity or Prosperity Lite pulpits (although Jakes’ ministry has many more facets). While they don’t exclusively teach that God’s riches want to be in believers’ wallets, it is a key part of their doctrine. And propelled by Osteen’s 4 million–selling book, Your Best Life Now, the belief has swept beyond its Pentecostal base into more buttoned-down evangelical churches, and even into congregations in the more liberal Mainline. It is taught in hundreds of non-Pentecostal Bible studies. One Pennsylvania Lutheran pastor even made it the basis for a sermon series for Lent, when Christians usually meditate on why Jesus was having His Worst Life Then. Says the Rev. Chappell Temple, a Methodist minister with the dubious distinction of pastoring Houston’s other Lakewood Church (Lakewood United Methodist), an hour north of Osteen’s: “Prosperity Lite is everywhere in Christian culture. Go into any Christian bookstore, and see what they’re offering.”
The movement’s renaissance has infuriated a number of prominent pastors, theologians and commentators. Fellow megapastor Rick Warren, whose book The Purpose Driven Life has outsold Osteen’s by a ratio of 7 to 1, finds the very basis of Prosperity laughable. “This idea that God wants everybody to be wealthy?”, he snorts. “There is a word for that: baloney. It’s creating a false idol. You don’t measure your self-worth by your net worth. I can show you millions of faithful followers of Christ who live in poverty. Why isn’t everyone in the church a millionaire?”
The brickbats–both theological and practical (who really gets rich from this?)–come especially thick from Evangelicals like Warren. Evangelicalism is more prominent and influential than ever before. Yet the movement, which has never had a robust theology of money, finds an aggressive philosophy advancing within its ranks that many of its leaders regard as simplistic, possibly heretical and certainly embarrassing.
Prosperity’s defenders claim to be able to match their critics chapter and verse. They caution against broad-brushing a wide spectrum that ranges from pastors who crassly solicit sky’s-the-limit financial offerings from their congregations to those whose services tend more toward God-fueled self-help. Advocates note Prosperity’s racial diversity–a welcome exception to the American norm–and point out that some Prosperity churches engage in significant charity. And they see in it a happy corrective for Christians who are more used to being chastened for their sins than celebrated as God’s children. “Who would want to get in on something where you’re miserable, poor, broke and ugly and you just have to muddle through until you get to heaven?” asks Joyce Meyer, a popular television preacher and author often lumped in the Prosperity Lite camp. “I believe God wants to give us nice things.” If nothing else, Meyer and other new-breed preachers broach a neglected topic that should really be a staple of Sunday messages: Does God want you to be rich?
As with almost any important religious question, the first response of most Christians (especially Protestants) is to ask how Scripture treats the topic. But Scripture is not definitive when it comes to faith and income. Deuteronomy commands believers to “remember the Lord your God, for it is He who gives you power to get wealth”, and the rest of the Old Testament is dotted with celebrations of God’s bestowal of the good life. On at least one occasion–the so-called parable of the talents (a type of coin)–Jesus holds up savvy business practice (investing rather than saving) as a metaphor for spiritual practice. Yet he spent far more time among the poor than the rich, and a majority of scholars quote two of his most direct comments on wealth: the passage in the Sermon on the Mount in which he warns, “Do not lay up for yourselves treasures on earth … but lay up for yourselves treasures in heaven”; and his encounter with the “rich young ruler” who cannot bring himself to part with his money, after which Jesus famously comments, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”
Both statements can be read as more nuanced than they at first may seem. In each case it is not wealth itself that disqualifies but the inability to understand its relative worthlessness compared with the riches of heaven. The same thing applies to Paul’s famous line, “Money is the root of all evil,” in his first letter to Timothy. The actual quote is, “The love of money is a root of all kinds of evil.”
So the Bible leaves plenty of room for a discussion on the role, positive or negative, that money should play in the lives of believers. But it’s not a discussion that many pastors are willing to have. “Jesus’ words about money don’t make us very comfortable, and people don’t want to hear about it,” notes Collin Hansen, an editor at the evangelical monthly Christianity Today. Pastors are happy to discuss from the pulpit hot-button topics like sex and even politics. But the relative absence of sermons about money–which the Bible mentions several thousand times–is one of the more stunning omissions in American religion, especially among its white middle-class precincts. Princeton University sociologist Robert Wuthnow says much of the U.S. church “talks about giving but does not talk about the broader financial concerns people have, or the pressures at work. There has long been a taboo on talking candidly about money.”
In addition to personal finances, a lot of evangelical churches have also avoided any pulpit talk about social inequality. When conservative Christianity split from the Mainline in the early 20th century, the latter pursued their commitment to the “social gospel” by working on poverty and other causes such as civil rights and the Vietnam-era peace movement. Evangelicals went the other way: they largely concentrated on issues of individual piety. “We took on personal salvation–we need our sins redeemed, and we need our Saviour,” says Warren. But “some people tended to go too individualistic, and justice and righteousness issues were overlooked.”
A recent Sunday at Lakewood gives some idea of the emphasis on worldly gain that disturbs Warren. Several hundred stage lights flash on, and Osteen, his gigawatt smile matching them, strides onto the stage of what used to be the Compaq Center sports arena but is now his church. “Let’s just celebrate the goodness of the Lord!” Osteen yells. His wife Victoria says, “Our Daddy God is the strongest! He’s the mightiest!”
And so it goes, before 14,000 attendees, a nonstop declaration of God’s love and his intent to show it in the here and now, sometimes verging on the language of an annual report. During prayer, Osteen thanks God for “your unprecedented favor. We believe that 2006 will be our best year so far. We declare it by faith.” Today’s sermon is about how gratitude can “save a marriage, save your job [and] get you a promotion.”
“I don’t think I’ve ever preached a sermon about money,” he says a few hours later. He and Victoria meet with TIME in their pastoral suite, once the Houston Rockets’ locker and shower area but now a zone of overstuffed sofas and imposing oak bookcases. “Does God want us to be rich?” he asks. “When I hear that word rich, I think people say, ‘Well, he’s preaching that everybody’s going to be a millionaire.’ I don’t think that’s it.” Rather, he explains, “I preach that anybody can improve their lives. I think God wants us to be prosperous. I think he wants us to be happy. To me, you need to have money to pay your bills. I think God wants us to send our kids to college. I think he wants us to be a blessing to other people. But I don’t think I’d say God wants us to be rich. It’s all relative, isn’t it?” The room’s warm lamplight reflects softly off his crocodile shoes.
Osteen is a second-generation Prosperity teacher. His father John Osteen started out Baptist but in 1959 withdrew from that fellowship to found a church in one of Houston’s poorer neighborhoods and explore a new philosophy developing among Pentecostals. If the rest of Protestantism ignored finances, Prosperity placed them center stage, marrying Pentecostalism’s ebullient notion of God’s gifts with an older tradition that stressed the power of positive thinking. Practically, it emphasized hard work and good home economics. But the real heat was in its spiritual premise: that if a believer could establish, through word and deed (usually donation), that he or she was “in Jesus Christ,” then Jesus’ father would respond with paternal gifts of health and wealth in this life. A favorite verse is from Malachi: “‘Bring all the tithes into the storehouse … and try Me now in this,’ says the Lord of hosts. ‘If I will not for you open the windows of heaven and pour out for you such blessing that there will not be room enough to receive it.’” (See boxes.)
It is a peculiarly American theology but turbocharged. If Puritanism valued wealth and Benjamin Franklin wrote about doing well by doing good, hard-core Prosperity doctrine, still extremely popular in the hands of pastors like Atlanta megachurch minister Creflo Dollar, reads those Bible verses as a spiritual contract. God will pay back a multiple (often a hundredfold) on offerings by the congregation. “Poor people like Prosperity,” says Stephen Prothero, chairman of the religion department at Boston University. “They hear it as aspirant. They hear, ‘You can make it too–buy a car, get a job, get wealthy.’ It can function as a form of liberation.” It can also be exploitative. Outsiders, observes Milmon Harrison of the University of California at Davis, author of the book Righteous Riches, often see it as “another form of the church abusing people so ministers could make money.”
In the past decade, however, the new generation of preachers, like Osteen, Meyer and Houston’s Methodist megapastor Kirbyjon Caldwell, who gave the benediction at both of George W. Bush’s Inaugurals, have repackaged the doctrine. Gone are the divine profit-to-earnings ratios, the requests for offerings far above a normal 10% tithe (although many of the new breed continue to insist that congregants tithe on their pretax rather than their net income). What remains is a materialism framed in a kind of Tony Robbins positivism. No one exemplifies this better than Osteen, who ran his father’s television-production department until John died in 1999. “Joel has learned from his dad, but he has toned it back and tapped into basic, everyday folks’ ways of talking,” says Ben Phillips, a theology professor at the Southwestern Baptist Theological Seminary. That language is reflected in Your Best Life Now, an extraordinarily accessible exhortation to this-world empowerment through God. “To live your best life now,” it opens, to see “your business taking off. See your marriage restored. See your family prospering. See your dreams come to pass …” you must “start looking at life through eyes of faith.” Jesus is front and center but not his Crucifixion, Resurrection or Atonement. There are chapters on overcoming trauma and a late chapter on emulating God’s generosity. (And indeed, Osteen’s church gave more than $1 million in relief money after Hurricane Katrina.) But there are many more illustrations of how the Prosperity doctrine has produced personal gain, most memorably, perhaps, for the Osteen family: how Victoria’s “speaking words of faith and victory” eventually brought the couple their dream house; how Joel discerned God’s favor in being bumped from economy to business class.
Confronting such stories, certain more doctrinally traditional Christians go ballistic. Last March, Ben Witherington, an influential evangelical theologian at Asbury Seminary in Kentucky, thundered that “we need to renounce the false gospel of wealth and health–it is a disease of our American culture; it is not a solution or answer to life’s problems.” Respected blogger Michael Spencer–known as the Internet Monk–asked, “How many young people are going to be pointed to Osteen as a true shepherd of Jesus Christ? He’s not. He’s not one of us.” Osteen is an irresistible target for experts from right to left on the Christian spectrum who–beyond worrying that he is living too high or inflating the hopes of people with real money problems–think he is dragging people down with a heavy interlocked chain of theological and ethical errors that could amount to heresy.
Most start out by saying that Osteen and his ilk have it “half right”: that God’s goodness is biblical, as is the idea that he means us to enjoy the material world. But while Prosperity claims to be celebrating that goodness, the critics see it as treating God as a celestial ATM. “God becomes a means to an end, not the end in himself,” says Southwestern Baptist’s Phillips. Others are more upset about what it de-emphasizes. “[Prosperity] wants the positive but not the negative,” says another Southern Baptist, Alan Branch of Midwestern Baptist Theological Seminary in Kansas City, Mo. “Problem is, we live on this side of Eden. We’re fallen.” That is, Prosperity soft-pedals the consequences of Adam’s fall–sin, pain and death–and their New Testament antidote: Jesus’ atoning sacrifice and the importance of repentance. And social liberals express a related frustration that preachers like Osteen show little interest in battling the ills of society at large. Perhaps appropriately so, since, as Prosperity scholar Harrison explains, “philosophically, their main way of helping the poor is encouraging people not to be one of them.”
Most unnerving for Osteen’s critics is the suspicion that they are fighting not just one idiosyncratic misreading of the gospel but something more daunting: the latest lurch in Protestantism’s ongoing descent into full-blown American materialism. After the eclipse of Calvinist Puritanism, whose respect for money was counterbalanced by a horror of worldliness, much of Protestantism quietly adopted the idea that “you don’t have to give up the American Dream. You just see it as a sign of God’s blessing,” says Edith Blumhofer, director of Wheaton College’s Center for the Study of American Evangelicals. Indeed, a last-gasp resistance to this embrace of wealth and comfort can be observed in the current evangelical brawl over whether comfortable megachurches (like Osteen’s and Warren’s) with pumped-up day-care centers and high-tech amenities represent a slide from glorifying an all-powerful God to asking what custom color you would prefer he paint your pews. “The tragedy is that Christianity has become a yes-man for the culture,” says Boston University’s Prothero.
Non-prosperity parties from both conservative and more progressive evangelical camps recently have been trying to reverse the trend. Eastern University professor Ron Sider’s book Rich Christians in an Age of Hunger, a fringe classic after its publication in 1977, is selling far more copies now, and some young people are even acting on its rather radical prescriptions: a sprinkling of Protestant groups known loosely as the New Monastics is experimenting with the kind of communal living among the poor that had previously been the province of Catholic orders. Jim Wallis, longtime leader of one such community in Washington and the editor of Sojourners magazine, has achieved immense exposure lately with his pleas that Evangelicals engage in more political activism on behalf of the poor.
And then there is Warren himself, who by virtue of his energy, hypereloquence and example (he’s working in Rwanda with government, business and church sectors) has become a spokesman for church activism. “The church is the largest network in the world,” he says. “If you have 2.3 billion people who claim to be followers of Christ, that’s bigger than China.”
And despite Warren’s disdain for Prosperity’s theological claims, some Prosperity churches have become players in the very faith-based antipoverty world he inhabits, even while maintaining their distinctive theology. Kirbyjon Caldwell, who pastors Windsor Village, the largest (15,000) United Methodist church in the country, can sound as Prosperity as the next pastor: “Jesus did not die and get up off the Cross so we could live lives full of despair and disappointment,” he says. He quotes the “abundant life” verse with all earnestness, even giving it a real estate gloss: “It is unscriptural not to own land,” he announces. But he’s doing more than talk about it. He recently oversaw the building of Corinthian Pointe, a 452-unit affordable-housing project that he claims is the largest residential subdivision ever built by a nonprofit. Most of its inhabitants, he says, are not members of his church.
Caldwell knows that prosperity is a loaded term in evangelical circles. But he insists that “it depends on how you define prosperity. I am not a proponent of saying the Lord’s name three times, clicking your heels and then you get what you ask for. But you cannot give what you do not have. We are fighting what we call the social demons. If I am going to help someone, I am going to have to have something with which to help.”
Caldwell knows that the theology behind this preacherly rhetoric will never be acceptable to Warren or Sider or Witherington. But the man they all follow said, “By their fruits you will know them,” and for some, Corinthian Pointe is a very convincing sort of fruit. Hard-line Prosperity theology may always seem alien to those with enough money to imagine making more without engaging God in a kind of spiritual quid pro quo. And Osteen’s version, while it abandons part of that magical thinking, may strike some as self-centered rather than God centered. But American Protestantism is a dynamic faith. Caldwell’s version reminds us that there is no reason a giving God could not invest even an awkward and needy creed with a mature and generous heart. If God does want us to be rich in this life, no doubt it’s this richness in spirit that he is most eager for us to acquire.
Prosperity Theology is the ultimate example of the type of heresy that can corrupt the church when it loses sight of the goals of Christianity. Jesus said that human existence has two goals. First, we are to love God with all of our being. Second, we are to love our neighbor as ourself. Jesus also stated that all of the scriptures are summarized by these two commands since they represent the ultimate end of the scriptures. Any interpretation of any verse in the Bible that makes the verse about something other than these two commands is a lie. Therefore, the issue of prosperity must be interpreted in light of the goals of Christianity. For the purposes of this discussion, I define prosperity as wealth that is used to improve one’s personal lifestyle. I do not define it to include money that is given to others.
First, prosperity is inconsistent with one’s devotion to God. Jesus said, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and Money.” (Matthew 6:24) Paul said, “Some people, eager for money, have wandered from the faith . . . .” (1 Timothy 6:10) Jesus said, “Indeed, it is easier for a camel to go through the eye of a needle than for the rich to enter the kingdom of God.” (Luke 18:25) Wealth slowly corrupts one’s relationship with God by trading off with one’s devotion to God.
Second, prosperity is inconsistent with one’s love for others. Paul said, “But since you excel in everything—in faith, in speech, in knowledge, in complete earnestness and in the love we have kindled in you—see that you also excel in this grace of giving. I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich. . . . Our desire is not that others might be relieved while you are hard pressed, but that there might be equality.” (2 Corinthians 8:7-13) Paul indicates here that it is insufficient for us to say we love other people. The authenticity of our love for other people is tested by our actions. We model the love of Jesus Christ when we serve other people with our resources. The blessing of wealth is not the ability serve oneself with one’s money. The blessing of wealth is that it increases the degree to which a person can serve other people with it. As John said, “If any one of you has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in you? Dear children, let us not love with words or tongue but with actions and in truth.” (1 John 3:17-18)
So what is the proper Christian attitude toward wealth? It is offered to us by Proverbs. “Keep falsehood and lies far from me; give me neither poverty nor riches, but give me only my daily bread.” (Proverbs 30:8) It is the principle of the mean. It is the principle of daily bread. We should seek to live a middle class lifestyle that is reasonably connected to our needs. The rest should be used in service of God and others. Does this mean that we should not pursue wealth? No. We should intelligently do everything possible to mazimize our resources. The critical question is where we decide to store these resources. There are two options. (a) One can store up material possessions now by spending money in service of self OR (b) One can store up treasure in heaven by spending money in service of God and others. Jesus makes it clear that option B is the path that Christians must pursue. Prosperity theology perpetuates sinful selfishness by deceiving people into pursuing option A.
