The Empowering God

Redeeming the Prosperity Movement and Overcoming Victim Trauma in the Poor

Edward Y. Suh

• Publisher: Pickwick Publications
• Year: 2021
• Print ISBN: 9781725277038, 9781725277045
• eBook ISBN: 9781725277052
• Topic: Theology & Religion
• Subtopic: Christian Theology

The Prosperity movement has been rightly challenged on biblical, theological, and pastoral grounds and has been found to be lacking. Yet, the movement continues to grow in popularity around the world, particularly amongst the poor. What deeper factors might account for this continued sociological appeal?In this unique study, the author draws on biblical and theological sources as well as research on human flourishing from psychological, sociological, economic, and anthropological perspectives to evaluate possible reasons for this phenomenon. Consequently, he finds that one unexplored reason for the lasting resonance of the Prosperity movement is its unexpected effectiveness in leading practitioners to overcome the trauma of victimization and disempowerment. This undercurrent of empowerment suggests that there are ways Prosperity theology can mature to preserve this dynamic whilst shedding its more questionable practices--thus potentially giving rise to an Evangelical expression of this movement centered around the themes ofshalomand human flourishing.Thus, the constructive aspect of this book proposes an Evangelical theology of empowerment and abundance formed around a robust image of the Empowering God that accounts for abundance and lack, health and disability, and the normal ebbs and flows of life and death.

1

Introduction and Statement of the Problem

In 1968 a conference of Latin American bishops meeting in Medellin, Colombia, proclaimed a “preferential option for the poor,” which since then has become an important ingredient of Catholic social teaching and has influenced mainline Protestantism. Liberation theologians interpreted the “preferential option” as an option for socialism. But it is helpful to pay attention to the syntax. The option is for the poor. That is, it is an option to be taken by those who are not poor. The proposition is well-intentioned. But it is not surprising that many of the poor are opting for a less patronizing message. They do not think of themselves as dependent on the compassion of the rich.1

The above quotation from distinguished sociologist Peter Berger in The Wall Street Journal is a call for theologians and others who have voiced near universal criticism of the religious phenomenon known as the “Prosperity gospel” to listen more carefully to what this movement might actually be accomplishing in the lives of its adherents. In his surprising article, Berger acknowledges the validity of the many scholarly dismissals of this movement and does not even make a cursory attempt to challenge these critiques. However, as a sociologist, Berger notes that the effect of this theological movement on the social mobility of the poor in third world countries is not something to be dismissed out of hand. In Berger’s estimation, the poor are the ones who know what is best for them, and all around the world they are opting for the Prosperity gospel in droves. There, they are finding a simple but profound message that does not glamorize poverty or the ascetic life. They are hearing a message that empowers them to see themselves as responsible agents of change rather than as victims of over-arching systems of oppression. And from this message they are gaining a restored sense of self-worth that is critical to breaking the cycles of poverty that have shackled their families and communities for generations. Sociologically speaking, the Prosperity gospel is making a marked difference for good in the lives of the world’s poor. So, why is it that so few in academia have been able to appreciate this?

Recently, there have been some Pentecostal scholars who have been more accepting of Berger’s premise of the sociological benefits of the Prosperity gospel among the poor. Research compiled by Amos Yong and Katherine Attanasi points to this “upward mobility” as a positive contribution of this movement to the resourcing of the world’s poor.2 Their volume documents a diverse range of “thick” local contexts where the Pentecostal message of Prosperity has contributed to various forms of social uplift. Whether in the poor neighborhoods of Nigeria, the booming urban centers of modern China, or among professionals in the entertainment industry in Hollywood, various forms of the Prosperity message have demonstrated a socio-economic benefit to the lives of believers in these communities. This serves as a nice “elaboration” of the claims of sociological enrichment made by Berger and helps us to see how these communities intentionally seek to build self-reliance and a restored sense of personal agency in the lives of their congregants to position them to break out of the poverty narratives in their lives. If Berger’s insights serve to show us how to hear the liberative voice of the Prosperity movement, Yong and Attanasi help us to see the diverse ways this liberative potential is being realized around the world.

Recognizing how and why the Prosperity movement can help contribute to the social uplift of the poor is certainly a theme worthy of deeper reflection which will be explored in this study from various perspectives. But, for the many critics of the Prosperity movement the extravagant lifestyles of the Prosperity preachers themselves are too much to overlook and are a clear indication of the exploitative tendencies that they fear are at the heart of this movement. Many of these concerns are no doubt justified, but a sociological perspective once again provides reason for a closer examination. In an in-depth exploration of the popular ministry of Prosperity preacher T. D. Jakes, Shayne Lee notes the role that the black preacher plays in the larger context of the African American community in America. There is a “tribal” dimension at play where the pastor plays the role of tribal chieftain. Thus, the extreme wealth and luxurious lifestyles of some African American Prosperity preachers is sociologically acceptable for that community in ways that can transcend a critique from those outside of that community.3 In a way, seeing a member of their own racial community achieve transcendent success is empowering to the whole community in some profound manner. From western perspectives such excesses appear immoral or even exploitative, but it is worth noting that sociologically these phenomena are not always so easy to critique. So, while we must critique the genuinely exploitative elements that may exist in pockets of this movement, we would be well-advised to do so mindful of the sociological dynamics at play. Moreover, a constructive approach may be best to preserve the positive effects this movement is having in promoting the flourishing of individuals and communities while minimizing its potential for excesses.

The sociological analyses of the Prosperity movement are important because they help us to see the good that it is doing amongst the poor in spite of the many concerns that have been raised about its purported role in exploiting the poor or of its theological inadequacies. The jarring disconnect between the theological guild’s analysis of the Prosperity gospel and its broad appeal and utility amongst the poor suggests that some blind spots might be present in the way theologians have approached this movement in the past. And while the sociological insights give us reason to pause and pay closer attention to these movements, they also fall short of offering a sustained theological reflection on these positive dynamics in the Prosperity movement. A more nuanced theological perspective of this movement is needed. That is what this study aims to achieve.

A recent study by Lewis Brogdon exploring the potentials and pitfalls of the Prosperity movement as it contributes to the shape of future Pentecostalism revisits the various main criticisms that have been raised against the Prosperity movement over the years. According to these criticisms, the Prosperity movement has (1) a deficient view of God and of the Christian life; (2) an inadequate exegetical approach to Scripture; (3) an exploitative understanding of giving; and (4) an insensitivity to systemic issues identified by liberation theologians.4 These issues leave Brogdon with little to say in defense of the Prosperity movement’s handling of the biblical texts and its own theological distinctives. However, his own experience and instincts regarding the good that this movement is doing in his local community leads him to suggest that perhaps what is needed is a new theology of Prosperity that can do justice to the biblical texts while still capturing the vibrant dynamics of the Prosperity movement’s catalyzing effect on the poor.5 This study will explore this idea of a new theology of Prosperity by looking at the Prosperity movement from the perspective of its radical affirmation of materiality and the various theological implications that undergird that affirmation.

In a nutshell, I believe that the liberative elements identified by sociological studies of the Prosperity movement are rooted in its inherent message of empowerment that calls people out of narratives of victimization and into narratives of self-determination. This derives from the Prosperity movement’s radical affirmation of the concrete “this-worldly” dimensions of salvation and offers a critique of the ways that “other-worldly” views of salvation and ascetic values may have unintentionally played a role in trapping the poor in generational cycles of poverty. Consider the family who is told to learn to be content with their lot in life and to keep their attention on the heavenly rewards to come at the eschaton. What impetus might they have to put forth the herculean effort required to overcome their circumstances? In affirming the potential of the Kingdom of God to be made more fully manifest now, the Prosperity movement offers an inherent call to that family towards self-determination in order to bring forth that potential upon the earth.

Even more profoundly, this sense of self-determination requires the abandonment of internalized narratives of victimization. In affirming their role and responsibility for initiating transformative change, the Prosperity movement offers people who may have been immobilized by long-held internal narratives of victimization the empowerment they need to shed that victim-mentality and to instead cultivate a renewed sense of personal agency. Thus, rather than blame the system or misfortunes that may have befallen their lives such as being born into poverty or suffering calamity at the hands of others, the Prosperity movement focuses the attention of its adherents on the future they wish to build and in so doing it addresses the innate powerlessness of victimhood in a decisive way. Thus, it is not the promise of financial blessings that is transforming lives in the Prosperity movement. Rather, it is the invitation to freedom from being defined and limited by the narratives of our past that is the true transformative factor in Prosperity theologies that then manifests in flourishing life.

To understand this “liberation of the victim” in Prosperity theologies helps to give perspective on the common misconception that the Prosperity movement is uninterested in issues of social justice. It is not that greed and self-interest blinds Prosperity proponents from engaging social justice causes. Rather, it is that they are focused on a different aspect of the problem. Namely, helping people who have seen themselves as victims of injustice find a way to rediscover their sense of personal agency. True to form, many Prosperity churches are deeply involved in issues of social justice—perhaps not by contributing to stoking public indignation in order to enact political and systemic changes, but rather by offering creative alternative solutions to societal problems. Think of churches offering micro-loans to the community to encourage entrepreneurship or relieving debt burdens by paying off a community’s hospital bills. Prosperity churches are often committed not only to the welfare of their congregants, but also to the flourishing of their cities and communities. So, while both systemic approaches to social justice and community-oriented approaches to social justice have merit, it is understandable why the latter approach is more commonly found in the Prosperity movement.

Recognizing empowerment as central to the ethos of Prosperity theology helps us to appreciate the potential of this movement for broadly promoting human flourishing and shalom. As we try to discern what the Spirit might be doing through this movement it seems appropriate to move beyond simplistic critique of its theological naïveté and instead take a more constructive approach by formulating alternative theological perspectives that can support these newly articulated liberative values and perhaps even further advance them. The hope is that this can lead to an Evangelically sound theological expression of Prosperity theology that preserves and develops its liberative effectiveness while minimizing its exploitative excesses. I believe this can provide a valuable contribution to the theological dialogue on human flourishing taking place in academia today.

To develop this work following this introductory chapter, chapter 2 will seek to define what I mean by Prosperity theologies and where they stand in relati...

Table of contents

• Title Page
• Foreword
• Acknowledgments
• Abbreviations
• Chapter 1: Introduction and Statement of the Problem
• Chapter 2: Towards a Broadly Credible Expression of Prosperity Theology
• Chapter 3: An Orientation to the Contemporary Study of Human Flourishing
• Chapter 4: The Liberative Elements of Prosperity Theologies
• Chapter 5: Challenges to Flourishing Conceived of as Health and Prosperity
• Chapter 6: The Good, Hospitable, and Liberating God
• Chapter 7: Conclusion
• Bibliography