6. CONCLUSIONES
6.2 FUTURO TRABAJO
There are other aspects of PT that might be seen by evangelicals in a positive biblical light. It has been said that even an erroneous system contains a certain measure of truth, therefore in the attempt to reject the often unbiblical claims of PT, we should not be so blind that we reject that which could be helpful. Below are some
of the things which evangelicals can embrace, perhaps with the same zeal that PT advocates do:
(a) Priority given to the Word of God: Generally, prosperity preachers give priority to God’s Word and desire to make it the rule of their practices. This is a positive aspect, however, it is filled with serious hermeneutical errors which instead of leading people to truth leads them into greater error. Evangelicals can be encouraged to take the Word of God seriously and teach it as a living Word rather than preaching it simply as history. That is God’s Word should be taught as that which addresses today’s people and today’s needs. With the right perspective of interpretation, the Bible can be preached relevantly today.
(b) Faith in God’s power: PT advocates often encourage their followers to trust in the power of God for miracles of various kinds. Although the things which PT encourages people to trust God for may betray selfishness and/or materialism, it is biblical for believers to be encouraged to trust God for miracles. This would require evangelicals to move out of the realm of an intellectualised gospel and give Christianity its due place as a supernatural religion. In other words, not to limit people’s lives to what is natural when they can trust God for what is supernatural.
(c) Optimism about life: There is great optimism amongst PT advocates concerning life. Although this optimism is often divorced from the realities people face in life, it is a reminder that believers ought to generally have an optimistic approach towards life. This optimism can however only be authentic when believers are assured of God’s sovereignty in all situations of life. The optimism of PT, is often, in contrast, rooted in personal efforts and positive thinking. Believers in general ought not be pessimistic about life as Scripture tells us that “we know that for those who love God all things work together for good, for those who are called according to his purpose” (Rom. 8:28). However, this optimism is not blind to the realities of sin’s effects in human life of which poverty is one such effect that will remain in this world and will be banished only at the return of Christ.
(d) Seeking godly prosperity theology: PT is a theology that came to exist as a reaction towards the poverty theology that was promoted by a great number of evangelicals. But it is positive in that it encourages its followers to think that it is possible for one to live a “decent life.” Especially in a nation like Namibia where the gap between the rich and poor is so enormous, it is only fair that people should be encouraged that there is a way out. Modern evangelicals know that poverty is not bliss nor it is a sign of godliness. Leaving behind the faulty hermeneutics of PT, evangelicals can actually explore this area and begin teaching the values of godly prosperity. In as much as evangelicals decry the claims of PT, this should actually lead them to search Scripture to teach what Scripture has to say about wealth and poverty. Moreover, there should be a biblical way of encouraging believers to escape poverty rather than just criticising PT and its methods. (See section 5.2 for suggestions).
These marks indicate some points of contact with PT that require a hermeneutically sound approach to offering a truly biblical view. Those who criticise then are to take up these issues and search the Bible to give answers to the needs of today. Praxis has become the foundation of truth in PT but true evangelical praxis need to evolve from Scripture rather than the social needs or cultural demands of our time.
3.5. Summary
This chapter looked at various ways in which PT seemed to be positive. The researcher noted that there are positives aspects within the movement however, these positives are clouded by the erroneous hermeneutical issues that surrounds PT. Moreover, evangelicals should not just sit back and criticise PT because they are doing what they think is best within the parameters of their theology. The criticism offered of PT should be met by equal efforts to address the realities of people’s lives rather than just holding out an intellectual gospel without making any practical value. It has also been noted that PT must not be criticised for the good things it does, especially in trying to motivate people to seek better living standards or helping the poor and oppressed. The good works someone does should be commended,
even by their opponents. Criticism of PT arises mostly because of erroneous theology and misplaced priorities. First, the theology is built on faulty biblical foundations. That is, Scripture is twisted to advance other agendas. Secondly, the gospel is not faithfully proclaimed, instead other inducements are used to make the gospel attractive. For example, people are told that they can live a victorious life or they can overcome all the challenges that life offers, but in order to attain this they must “invite Jesus” into their hearts by means of a “simple prayer.” Thirdly, their programmes which are meant for social engagement are not properly managed and unskilled people run them with the result that they often fail to be effective.
Evangelism and church growth have also been noted among the positive aspects of PT. But there is again the issue of theology that comes to the fore and calls into question the methods used for evangelism and church growth. Contextual relevance was also raised and examined here and the researcher noted that it is important that every Christian ministry be a contextual one but that contextualisation must not be driven by cultural or social force. It must stem from Scripture. The desire to be contextual should not cause us to sacrifice the meaning of Scripture.
An important aspect that arose in this chapter is that any true care for humanity should be demonstrated by our concern for their eternal destination. This means that Christians desiring to care for the needs of others cannot just be mere humanitarians but they are to be first and foremost evangelists of the gospel of Christ. The highest form of care for our neighbour is our concern about their eternal suffering.
In response to the above points it is appropriate to ask: if PT does have certain commendable aspects and raises issues of serious concern for the church and society where has it gone wrong and how can we respond to its error biblically?