Journal: Bibliotheca Sacra
Volume: BSAC 143:572 (Oct 1986)
Article: A Theological Evaluation of the Prosperity Gospel
Author: Ken L. Sarles

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BSac 143:572 (Oct 86) p. 329

A Theological Evaluation of the Prosperity Gospel

Ken L. Sarles

[Ken L. Sarles, Director of Lay Institute, Assistant Professor of Field Education, Dallas Theological Seminary]

American evangelicals have always been known for their commitment to the evangel, the “good news.” But in recent years the content of this good news has been redefined in certain quarters of evangelicalism. Rather than glorifying the grace of God in salvation, this newly conceived gospel focuses on human potential for successful living, emphasizing health and wealth. This shift from theocentric providence to anthropocentric prosperity has been noted by Robert Johnston: “The God-intended shape of human life has become the overarching concern of evangelicals and ecumenicals alike.”1

Advocates of the prosperity gospel claim that it is God’s will for every believer to be prosperous.2 The implication is that a sick or poor believer is outside God’s will for his life. Not only is the nature of God’s will for believers on earth refashioned, but also an enormous load of guilt falls on followers of the movement who are terminally ill or financially handicapped.

Where did the gospel of affluence come from? What are its distinguishing features? To what extent is it theologically aberrant? The following discussion answers these pertinent questions.

The Emergence of the Prosperity Gospel

Prosperity theology is not a denomination, a tradition, or even a school of thought. It is a broadly based, variegated movement that overlaps both the charismatic and noncharismatic spectrums. It

BSac 143:572 (Oct 86) p. 330

seems to be a blending of the positive thinking emphasis of a Norman Vincent Peale or a Robert Schuller and the faith healing ministry of an Oral Roberts. It certainly has a charismatic flavoring to it but is by no means limited to Pentecostalism. The movement imbibes deeply from the existentialism of the present age, which places a premium on human experience.3 It also borrows heavily from the materialistic emphasis of affluent, suburban Christianity.4

Some of the prominent personalities of prosperity include Kenneth Hagin, pastor of the Rhema Bible Church in Tulsa, Oklahoma; Kenneth and Gloria Copeland, founders of Kenneth Copeland Ministries in Fort Worth, Texas; Bob and Marte Tilton, founding pastors of the Word of Faith Church, Farmers Branch, Texas;5 John Osteen, pastor of the Lakewood Church, Houston, Texas; Jerry...

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