Población desempleada

It is worth mentioning that this research does not say that prosperity is evil and needs to be shunned. The general outline reflected in the previous sections affirms that the desire to offer help to the poor is in itself a concept that favours prosperity. Therefore, it is only fair to provide a brief discussion on what biblical prosperity is, as opposed to the prosperity theology advocated by a number of neo- Charismatic and Pentecostal churches in Namibia. It needs to be clear that when someone speaks of prosperity, it would be misleading to conclude that they are automatically promoting the erroneous teaching of tele-evangelists and other PT advocates. It is possible to speak on the subject of prosperity in a biblically appropriate and God honouring way without being heretical.

The fact that a number of evangelicals oppose PT does not mean they believe that Christianity is a call to poverty and unnecessary suffering. Instead, Scripture neither makes poverty a virtue nor does it promise wealth to every Christian. The Bible gives us examples of people who were wealthy (Abraham, David, Solomon, Job) and those who were poor (Jesus, Zechariah, John (the Baptist), Mary) to prove this point. Think of Solomon who was very wealthy and did not have to work hard for his wealth but Paul who had to make tents for a living.

Moreover, Christians are not entitled to wealth in this world as if it were a right, instead wealth is a blessing from God to be accepted with gratitude and humility. The fact that wealth is a gift from God means: 1) we are to share these blessings with fellow believers and also unbelievers who do not have; 2) we are not to set our hearts upon them and forget the Giver. Surely, Scripture does not condemn wealth as being ungodly and sinful but the NT seems to have a strong warning about the dangers of wealth (Matt. 13:22; Mark 10:23; Luke 18:24-25; I Tim. 6:9-10). A materialistic world teaches that wealth is to be sought after but the NT teaches that true prosperity is not having material possession but spiritual wellbeing (Js. 1:9-10). Jesus did not condemn material prosperity yet strongly warned against its dangers and how it can take possession of one’s soul (Luke 12:15).

What makes this [prosperity] gospel particularly dangerous is its propensity to claim innocence of any motive other than fulfilling God’s will for human beings. All people have opportunities to make life better and the only reason some people remain poor is because they do not exert enough effort to promote their own success. They are considered lazy, ineffectual or misdirected and, therefore, unblessed.

The temptation that presents itself even through the church for power and wealth is not one overcome easily in the United States or in Two- Thirds World countries. The fact remains that the gap continues to widen between the rich and the poor …

In this state of growing economic disparity based on an ethic of prosperity the church is called to redefine success in light of the Gospel message that commands love of God and love of neighbor as one would love self. In the twenty-first century, the vast majority of neighbors are living in poverty. [Only biblical] ... ethics provide insight for the church’s necessary challenge to the prosperity gospel and notions of success (Withrow 2007:28)

PT advocates should not be discouraged from teaching that people can obtain better living standards. On the contrary, they should be warned to watch out for the dangers of wealth and warn the people against them. They should be admonished to search the Scriptures and apply them correctly if they are going to provide helpful counsel regarding the plight of poverty. They should encourage people to desire more of God rather than seeking material things and using God as a means to their economic ends. Scripture is full of prosperity but that prosperity as we will see in the concluding chapter will not be fully realised in this world. Thus, we may experience only glimpses of prosperity by seeing a handful of Christians prospering materially but material prosperity is not a universal promise to those who follow Christ. The statement of Christ, “[f]or the poor you always have with you…” (John 12:28; cf. Deut. 15:11), is a fact the Christian church will have to live with on earth. However, the statement of Christ is not a call to be unresponsive to the quandary of poverty. Scripture gives us examples of how believers fought poverty in the early church such that “[t]here was not a needy person among them” (Acts 4:34). Instead of promoting numerous principles about how to be wealthy, the church has a moral duty to care for its poor in practical and meaningful ways. Our challenge lies in the outworking of these practical ways. That is, while many Christians agree that we have a moral duty towards the poor, the practical outworking or the methods that should be used have not been agreed upon.

4.7. Summary

This chapter has examined the theological content of PT and there is no denial that PT owes a great part of its existence to Christian theology. It is clear that PT engages Scripture to advocate its ideologies. We have examined the various passages of the Bible used to advocate the idea of material prosperity in the here and now and we have looked at the hermeneutical principles used to advocate this theology. While it appears to be positive in that it appeals to Scripture, PT poses a serious and dangerous problem because its advocates employ a selective approach to Scripture to push certain ideas, even though it does an injustice to the overall context of the Bible. This careless handling and application of Scripture raises serious questions about the biblical authenticity of the movement. Various Bible researchers and scholars have concluded that the teaching itself is a mixture of

Christian theology and ideologies of metaphysical cults, such that it should be described as a heresy (Carson 1996; Horton 2008; McConnell 1995; Williamson 2001).

We have also noted that although PT may at times portray a great concern for the poor, it actually does very little to really help the poor. Moreover, because of its presupposition that individual wealth comes by sacrificial giving, it takes advantage of the poor by asking them to give away that which they do not have. They give the little they have with the hope that they will receive back their money in multiples of thirties, seventies and hundreds. This kind of philosophy is a furthering of oppression and pushes people further down the grid of poverty. An unchristian practice. PT may be a platform to motivate people to a better life but because of the high demands it places upon its followers, it actually discourages people who follow it, especially if the promised outcomes do not materialise.

This leads us to various reasons why PT is not a helpful means of addressing the plight of poverty experienced by Christians within the church. While the idea of prosperity is not altogether rejected, the kind of prosperity advocated by PT calls us to reject it. But if we do reject PT, what biblical measures can be set in place to address the issue of poverty? Since PT, is not helpful, although it may spark serious concern for the problem of poverty, how can Christians engage meaningfully in the fight of poverty without sacrificing the truth of Scripture?