Prosperity Theology Quotes

The ultimate story of success: When a nobody, who has never once in his entire life known the feeling of being remembered or respected, suddenly snaps and becomes a world dictator. On one hand it sounds just, but on the other, it illustrates the reason why a prosperity message has and needs its limitations.

Theology does not thrive in the world of action and reaction, change: it grows on calm, like the scum on a stagnant pool. And it flourishes, it prospers, on decline. Only in a world where everything is patently being lost can a priest stir men's hearts as a poet would by maintaining that nothing is in vain.

When you find that a theology has nothing more to offer than what the world already offers, then that theology as a theology is impractical, and therefore, useless.

God's blessing is not for personal aggrandizement, but to benefit and bless all the peoples of the earth. To understand the distinction makes all the difference in the world. The theology of wealth says, 'I give so that I can get.' Christian simplicity says, 'I get so that I can give.' The difference is profound.

No cross, no Christian

Prosperity knits a man to the World. He feels that he is “finding his place in it”, while really it is finding its place in him.

But often the preaching is just motivational speaking, waterless clouds blown by the wind that offer inspiration without information (Jude 12). Sermons aren’t built on biblical theology, but employ an occasional verse to springboard toward the preacher’s pre-chosen point. They don’t point people to the biblical gospel of what Christ has done, but call them to the burdensome “gospel” of what they must do.

But they are sufficiently few to make the reapplication of the images to comparable situations easy. Any society whom Babylon’s cap fits must wear it. Any society which absolutizes its own economic prosperity at the expense of others comes under Babylon’s condemnation.

Christian nationalism is not a politically enthusiastic version of Christianity, nor is it a religiously informed patriotism. Christian nationalism is a prosperity gospel for nation-states, a liberation theology for white people. In that it has more in common with the lifeless establishments, the old liberalisms, and some of the social gospels, which preferred a gospel that changed externals and did not demand personal repentance and faith. It submerges personal transformation under social transformation, thus making both impossible.

The greatest danger to the church today is not humanism, paganism, atheism or agnosticism. The greatest danger is not increasing hostility against our faith from the culture. Our greatest danger is apostasy on the inside, arising from false teachers- theological liberals who deny and distort biblical doctrine and lead others down the same path.

THANKS TO THE EVANGELICAL men’s movement, books on Christian masculinity began to roll off the presses. Drawing on charismatic and therapeutic traditions, prosperity teachings, Christian Reconstructionism, conservative Southern Baptist theology, and neo-Calvinism, authors ended up crafting visions of Christian masculinity that looked remarkably similar. In the 1990s, the most popular “blueprint for Christian manhood” to emerge was that of the “tender warrior.

More than likely these sermons never touched on economic justice; rather, emphasis was placed on learning how to live a more joyous life in Christ or walk closer with Jesus or even how to faithfully tithe. When we think that the main message of the biblical prophets usually revolved around the theme of economic justice, or that Jesus spoke more about money than any other topic, we are left dumbfounded as to why churches within prosperous nations like the United States, who claim to be Bible-believing disciples of Jesus, seldom broach one of the main themes (if not the main theme) of the biblical text.

His political and social speeches were cataracts of anecdotes and "loud laughter"; his bodily health was of a bursting sort; his ethics were all optimism; and he dealt with the Drink problem (his favourite topic) with that immortal or even monotonous gaiety which is so often a mark of the prosperous total abstainer. The established story of his conversion was familiar on the more puritanic platforms and pulpits, how he had been, when only a boy, drawn away from Scotch theology to Scotch whisky, and how he had risen out of both and become (as he modestly put it) what he was. Yet his wide white beard, cherubic face, and sparkling spectacles, at the numberless dinners and congresses where they appeared, made it hard to believe, somehow, that he had ever been anything so morbid as either a dram-drinker or a Calvinist. He was, one felt, the most seriously merry of all the sons of men.

theological objections to an emphasis on an afterlife are about how such an emphasis affects Christianity. Note the word emphasis. My claim is not that believing in an afterlife intrinsically produces these results. Rather, I am describing what happens when the afterlife is emphasized in Christian preaching, teaching, and evangelism. It seriously distorts what Christianity is about and what it means to be Christian. It does this in several ways. First, it turns Christianity into a religion of requirements and rewards. The reward, of course, is heaven (or, in some forms of Christianity today, prosperity and a happy life). The requirement is what we must do to reap the reward. This understanding strikes many people as common sense. If there is a blessed afterlife, it doesn’t seem fair that everybody gets one, regardless of how they act in this life. Hitler? Stalin? Genghis Khan? And too many more to mention. So there must be something that distinguishes those who do go to heaven from those who don’t.

Yorick's Used and Rare Books had a small storefront on Channing but a deep interior shaded by tall bookcases crammed with history, poetry, theology, antiquated anthologies. There was no open wall space to hang the framed prints for sale, so Hogarth's scenes of lust, pride, and debauchery leaned rakishly against piles of novels, folk tales, and literary theory. In the back room these piles were so tall and dusty that they took on a geological air, rising like stalagmites. Jess often felt her workplace was a secret mine or quarry where she could pry crystals from crevices and sweep precious jewels straight off the floor. As she tended crowded shelves, she opened one volume and then another, turning pages on the history of gardens, perusing Edna St. Vincent Millay: "We were very tired, were very merry, / We had gone back and forth all night on the ferry..." dipping into Gibbon: "The decline of Rome was the natural and inevitable effect of immoderate greatness. Prosperity ripened the principle of decay..." and old translations of Grimm's Fairy Tales: "They walked the whole day over meadows, fields, and stony places. And when it rained, the little sister said, 'Heaven and our hearts are weeping together...

The mid-seventeenth-century conflict is usually presented as a war between king and Parliament, the latter representing the rising merchant and manufacturing classes. The final “glorious revolution” established the primacy of Parliament. And also registered victories for the rising bourgeoisie. One not inconsiderable achievement was to break the royal monopoly on the highly lucrative slave trade. The merchants were able to gain a large share of this enterprise, a substantial part of the basis for British prosperity. But there also were wild men in the wings—much of the general public. They were not silent. Their pamphlets and speakers favored universal education, guaranteed health care, and democratization of the law. They developed a kind of liberation theology, which, as one critic ominously observed, preached “seditious doctrine to the people” and aimed “to raise the rascal multitude … against all men of best quality in the kingdom, to draw them into associations and combinations with one another … against all lords, gentry, ministers, lawyers, rich and peaceable men.” Particularly frightening were the itinerant workers and preachers calling for freedom and democracy, the agitators stirring up the rascal multitude, and the authors and printers distributing pamphlets questioning authority and its mysteries. Elite opinion warned that the radical democrats had “cast all the mysteries and secrets of government … before the vulgar (like pearls before swine),” and have “made the people thereby so curious and so arrogant that they will never find humility enough to submit to a civil rule.” It is dangerous, another commentator ominously observed, to “have a people know their own strength”—to learn that power is “in the hands of the governed,” in Hume’s words.

The negative perception of a changed city aligned with dispensational eschatology. A drastic change from above would be required to stop the flood of secularism and societal decay. With their embrace of dispensationalism, evangelicals shifted their focus radically from social amelioration to individual regeneration. Having diverted their attention from the construction of the millennial realm, evangelicals concentrated on the salvation of souls and, in so doing, neglected reform efforts.8 An individualistic soul-saving soteriology emerged from a dispensational theology. Theologically conservative Christians had shifted their priority from concern for both the individual and larger society to more exclusively a concern for the individual, and the first half of the twentieth century witnessed the formation of this shift. In The Great Reversal, David Moberg asserts that “there was a time when evangelicals had a balanced position that gave proper attention to both evangelism and social concern, but a great reversal in the [twentieth] century led to a lopsided emphasis upon evangelism and omission of most aspects of social involvement.”9 Marsden notes that “the ‘Great Reversal’ took place from about 1900 to about 1930, when all progressive social concern, whether political or private, became suspect among revivalist evangelicals and was relegated to a very minor role.”10 Fundamentalists developed a suspicion about social engagement and withdrew from social concerns spurred by their rejection of larger society. This rejection of secular culture arose from anxiety about the changes that occurred in the early part of the twentieth century when fundamentalists felt they were under siege from secular society. Marsden recognizes that “fundamentalism was the response of traditionalist evangelicals who declared war on these modernizing trends. In fundamentalist eyes the war had to be all-out and fought on several fronts. At stake was nothing less than the gospel of Jesus’ blood and righteousness.”11 The twentieth century witnessed fearful white Protestants yielding to the temptation to withdraw from the city and engaging in the exact opposite behavior demanded by Jeremiah 29:7 to “seek the peace and prosperity of the city to which I have carried you into exile.” There was an intentional abandonment of the city in favor of safety and comfort. Jerusalem was to be rebuilt in the suburbs.

Of course, not everyone agreed with Professor Glaude’s assessment. Joel C. Gregory, a white professor of preaching at Baylor University’s George W. Truett Theological Seminary and coauthor of What We Love about the Black Church,8 took issue with Glaude’s pronouncement of the Black Church’s death. Gregory, a self-described veteran of preaching in “more than two hundred African-American congregations, conferences, and conventions in more than twenty states each year,” found himself at a loss for an explanation of Glaude’s statements. Gregory offered six signs of vitality in the African-American church, including: thriving preaching, vitality in worship, continuing concern for social justice, active community service, high regard for education, and efforts at empowerment. Gregory contends that these signs of life can be found in African-American congregations in every historically black denomination and in varying regions across the country. He writes: Where is the obituary? I do not know any organization in America today that has the vitality of the black church. Lodges are dying, civic clubs are filled with octogenarians, volunteer organizations are languishing, and even the academy has to prove the worth of a degree. The government is divided, the schoolroom has become a war zone, mainline denominations are staggering, and evangelical megachurch juggernauts show signs of lagging. Above all this entropy stands one institution that is more vital than ever: the praising, preaching, and empowering black church.9 The back-and-forth between those pronouncing death and those highlighting life reveals the difficulty of defining “the Black Church.” In fact, we must admit that speaking of “the Black Church” remains a quixotic quest. “The Black Church” really exists as multiple black churches across denominational, theological, and regional lines. To some extent, we can define the Black Church by referring to the historically black denominations—National Baptist, Progressive Baptist, African Methodist Episcopal (AME), African Methodist Episcopal Zion (AMEZ), Church of God in Christ (COGIC), and so on. But increasingly we must recognize that one part of “the Black Church” exists as predominantly black congregations belonging to majority white denominations like the Southern Baptist Convention or even African-American members of predominantly white churches. Still, other quarters of “the Black Church” belong to nondenominational affinity groups like the many congregations involved in Word of Faith and “prosperity gospel” networks sponsored by leaders like Creflo A. Dollar Jr. and T. D. Jakes. Clearly “the Black Church” is not one thing. Black churches come in as many flavors as any other ethnic communion. Indeed, many African-Americans have experiences with many parts of the varied Black Church world.

But the Lord often leaves his servants, not only to be annoyed by the violence of the wicked, but to be lacerated and destroyed; allows the good to languish in obscurity and squalid poverty, while the ungodly shine forth, as it were, among the stars; and even by withdrawing the light of his countenance does not leave them lasting joy. Wherefore, David by no means disguises the fact, that if believers fix their eyes on the present condition of the world, they will be grievously tempted to believe that with God integrity has neither favour nor reward; so much does impiety prosper and flourish, while the godly are oppressed with ignominy, poverty, contempt, and every kind of cross. The Psalmist says, "But as for me, my feet were almost gone; my steps had well nigh slipped. For I was envious of the foolish, when I saw the prosperity of the wicked." At length, after a statement of the case, he concludes, "When I thought to know this, it was too painful for me: until I went into the sanctuary of God; then understood I their end," (Ps. 73:2, 3, 16, 17).

Ancient Jews often stated general principles in unequivocal terms for emphasis. We misinterpret them if we understand them as literal, universal laws. For example, Proverbs 12:21 states, “No harm happens to the righteous, but the wicked are filled with trouble” (cf. Prov. 13:21, 25). If read as an absolute universal law, this passage is obvious nonsense. History and our own experience demonstrate that righteous people frequently suffer great harm, while wicked people often live in peace and prosperity. Indeed, Scripture itself repeatedly makes this observation (Job; Ps. 73). As a general principle, however, righteous living helps one avoid harm, while wicked living will lead to trouble. In Proverbs 21:1, therefore, the author is not suggesting that every decision made by every king throughout history was orchestrated by God. He is simply emphasizing God’s general sovereignty over kings. Fourth,

Unlike what is commonly heard in prosperity circles, you don’t go through God to get his blessings. Conversely, we might say you go through his blessings to get to God! God is the end to be pursued because his blessing is experienced only by living in his presence.

As the Psalms show us that prosperity ≠ righteousness, Job reveals that suffering ≠ wickedness.40

3) Chrislam is an Obvious False Teaching that Has Entered Christianity: Marloes Janson and Birgit Meyer state that Chrislam merges Christianity and Islam. This syncretistic movement rests upon the belief that following Christianity or Islam alone will not guarantee salvation. Chrislamists participate in Christian and Islamic beliefs and practices. During a religious service Tela Tella, the founder of Ifeoluwa, Nigeria’s first Chrislamic movement, proclaimed that “Moses is Jesus and Jesus is Muhammad; peace be upon all of them – we love them all.’” Marloes Janson says he met with a church member who calls himself a Chrislamist. The man said, “You can’t be a Christian without being a Muslim, and you can’t be a Muslim without being a Christian.” These statements reflect the mindset of this community, which mixes Islam with Christianity, and African culture. Samsindeen Saka, a self-proclaimed prophet, also promotes Chrislam. Mr. Saka founded the Oke Tude Temple in Nigeria in 1989. The church's name means the mountain of loosening bondage. His approach adds a charismatic flavor to Chrislam. He says those bound by Satan; are set free through fasting and prayer. Saka says when these followers are set free from evil spirits. Then, the Holy Spirit possesses them. Afterward, they experience miracles of healing and prosperity in all areas of their life. He also claims that combining Christianity and Islam relieves political tension between these groups. This pastor seeks to take dominion of the world in the name of Chrislam (1). Today, Chrislam has spread globally, but with much resistance from the Orthodox (Christians, Muslims, and Jews). Richard Mather of Israeli International News says Chrislamists recognize both the Judeo-Christian “Bible and the Quran as holy texts.” So, they fuse these religions by removing Jewish references from the Bible. Thereby neutralizing the prognostic relevance “of the Jewish people and the land of Israel.” This fusion of Islam with Christianity is a rebranded form of replacement theology (2) (3). Also, traditional Muslims do not believe in the resurrection of Jesus Christ. Therefore, they do not believe Christ died on the cross for the sins of the world. Thus, these religions cannot merge without destroying the foundations of the Gospel of Jesus Christ. References: 1. Janson, Marloes, and Birgit Meyer. “Introduction: Towards a Framework for the Study of Christian-Muslim Encounters in Africa.” Africa, Vol. 86, no. 4, 2016, pp. 615-619, 2. Mather, Richard. “What is Chrislam?” Arutz Sheva – Israel International News. Jewish Media Agency, 02 March 2015, 3. Janson, Marloes. Crossing Religious Boundaries: Islam, Christianity, and ‘Yoruba Religion' in Lagos, Nigeria, (The International African Library Book 64). Cambridge University Press. 2021.

Hope and Fear Are Inseparable.” ― Francois De La Rochefoucau Ludlum There is some good in this world, and it's worth fighting for. - J.R.R. Tolkien “For in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his sacred tent and set me high upon a rock. ― Psalms Twenty Seven : Five “ You will never forget a person who came to you with a torch in the dark.” ― Unknown “Everyone is a moon and has a dark side which he never shows to anybody.” ― Mark Twain “The battle between good and evil is endlessly fascinating because we are participants every day.”― Mark Twain “Family isn’t always blood, It's the people in your life who want you in theirs; the ones who accept you for who you are. The ones who would do anything to see you smile and who love you no matter what. “ ― Maya Angelo “In spite of the shame, in spite of the sleepless nights, I'm coping. I'm not pretending it wasn't real. I'm not playing games in my mind. I wouldn't go back to the way I was, naive. I'm a different person now. I know I'm courageous, and without blame. I’ve realized I have it in me to stand up against this horror. — ADC "For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future." ― Jeremiah Twenty-Nine: Eleven “The universe doesn’t give you what you ask for with your thoughts - it gives you what you demand with your actions.” ― Steve Maraboli Hoo-hoo-hoo, go on, take the money and run, Go on, take the money and run! - Steve Miller Band “What separates us from the other killers, is we only kill bad people.”― Vigilante and “Some people just need killing.” ― Barry Eisler “In real life, the hardest aspect of the battle between good and evil is determining which is which.” ― George R. R. Martin “Wherever there is abuse there is also corruption. Politics, philosophy, theology, science, industry, any field with the potential to affect the well-being of others can be destroyed by abuse or saved by good will.” ― Criss Jami “True life is lived when tiny changes occur." ― Leo “You do not know what will happen tomorrow. For what is your life, really? It is a vapor that appears for a little time, and then vanishes away” ― James Four: Fourteen “In a controversy the instant we feel anger we have already ceased striving for the truth, and have begun striving for ourselves.” Buddha

Global inequality is at its highest levels in twenty years. While it is true that in recent decades the world has made dramatic progress in cutting global deaths of children and improving their opportunities, nonetheless, in 32 developed countries, the rich increased their share of national income since the 1990s while in a fifth of the countries, the incomes of the poorest fell over the same period (Espey et al. 2012:vi–x). This has led Save the Children’s chief executive, Justin Forsyth, to conclude: “Unless inequality is addressed . . . any future development framework will simply not succeed in maintaining or accelerating progress. What’s more, it will hold individual countries—and the world—back from experiencing real growth and prosperity.

The church is assailed by Islamic fundamentalism in the East and secular fundamentalism in the West. I hate going into book stores because the religion section is soiled with volumes filled with ultraliberal, antiorthodox propaganda, wishy-washy nonsense of spiritual fuzzy-wuzzy feelings, biographical ramblings of Christian apostates, and greedy charlatans promising wealth and prosperity as if God were some kind of slot machine. I’m not bothered so much that people write these books, but I’m deeply troubled by the fact that so many people buy them. The world is cold, brutal, and dark, and it is only getting worse. If this is the hour approaching the millennium, I tremor to think what a tribulation might be like! Evidently postmillennialists do not receive email updates from Christian parachurch groups that minister to the persecuted church like Voice of the Martyrs and Barnabas Fund because Christians in Sudan, Iran, and North Korea know full well that the millennium ain’t getting closer from their point of view.

And this is the gospel: The good news is not merely that Jesus saves but that Jesus is with us. The promise of the gospel isn’t the health and wealth we often hear through erroneous prosperity theology, but that in all situations, God is with us.

Today we have different idols. . . We have trusted in human reason, science, and technology to solve our problems and progress toward a better world and a prosperous life. Yet idolatry brings death.

So what’s the problem with prosperity theology? The problem is when it equates financial capital with spiritual capital, assuming that our financial abundance is an accurate way of measuring our spiritual abundance. It’s easy to fall into this trap, because financial capital is the most measurable and concrete kind of capital (because people have been measuring it longer than the others). Prosperity theologians tend to treat financial capital as the same thing as spiritual capital, and so they serve Money as God. This ultimately causes their theology as a whole to be unbalanced and unhelpful.

Our natural reason tells us that good people finish first and cheaters never prosper. However, believers have no right to God’s common grace any more than they do to his saving grace. God remains free to show compassion on whomever he will, even to give breath, health, prosperity, and friends to those who breathe threats against him.

THE RETRIBUTION PRINCIPLE (RP) is the conviction that the righteous will prosper and the wicked will suffer, both in proportion to their respective righteousness and wickedness. In Israelite theology the principle was integral to the belief in God’s justice.

In that moment I realized the extent to which we, as churches and Christians across America, are in some cases explicitly and in other cases implicitly exporting a theology that equates faith in Christ with prosperity in this world. This is fundamentally not the radical picture of Christianity we see in the New Testament.

How did the West produce the intense world of visual signs? What were the underlying forces that favored the multiplication of signs? It is generally understood that there is close relationship between capitalism and Christianity. Especially through the Protestant Reformation the Christian faith produced a huge shift to the individual, a man or woman separated out before God. Sociologists and historians recognize that by means of this ideological transition the individual no longer existed within a containing order of duties and rights controlling the distribution of wealth. Wealth instead became a marker of individual divine blessing. Thus the Reformation led to the typical figure of the righteous business man, the mill-owner who made big profits during the week and with them endowed a church for giving thanks on Sunday. More recently we have the emergence of the ‘prosperity gospel’ which applies the same basic formula to everyone. As they say in these churches, ‘prayed for and paid for’, neatly chiming relationship to God and personal financial success. Thus Christianity has underpinned the multiplication of material wealth for individuals. But a consequence of this is the thickening of the world of signs. Prosperity is a sign of God’s favor, and this is shown, signified, by the actual goods, the houses, clothes, cars, etc. Against this metaphysical background, however, the goods very quickly attain their own social value and produce the well-known contours of the consumer world. Once they were declared divinely willed and good they could act as self-referential signs in and for themselves. People don’t have to give any thought to theological justification to derive meaning from the latest car model, from the good-life associations of household items, refrigerators, fitted kitchens, plasma T.V.s, and now from the plugged-in cool of the digital world, computers, cell phones, iPods, G.P.S. and so on. So it is that our Western culture has developed a class of signs with a powerful inner content of validated desire. You

We encounter this sometimes in our own circles today, as believers often feel obliged to smile in public even if they collapse at home in private despair. Calvin counters, “Such a cheerfulness is not required of us as to remove all feeling of bitterness and pain.” It is not as the Stoics of old foolishly described “the great-souled man”: one who, having cast off all human qualities, was affected equally by adversity and prosperity, by sad times and happy ones—nay, who like a stone was not affected at all. . . . Now, among the Christians there are also new Stoics, who count it depraved not only to groan and weep but also to be sad and care-ridden. These paradoxes proceed, for the most part, from idle men who, exercising themselves more in speculation than in action, can do nothing but invent such paradoxes for us. Yet we have nothing to do with this iron philosophy which our Lord and Master has condemned not only by his word, but also by his example. For he groaned and wept both over his own and others’ misfortunes. . . . And that no one might turn it into a vice, he openly proclaimed, “Blessed are those who mourn.”35 Especially given how some of Calvin’s heirs have confused a Northern European “stiff upper lip” stoicism with biblical piety, it is striking how frequently he rebuts this “cold” philosophy that would “turn us to stone.”36 Suffering is not to be denied or downplayed, but arouses us to flee to the asylum of the Father, in the Son, by the Spirit. It is quite unimaginable that this theology of the cross will top the best-seller lists in our “be good–feel good” culture, but those who labor under perpetual sorrows, as Calvin did, will find solidarity in his stark realism: Then only do we rightly advance by the discipline of the cross when we learn that this life, judged in itself, is troubled, turbulent, unhappy in countless ways, and in no respect clearly happy; that all those things which are judged to be its goods are uncertain, fleeting, vain, and vitiated by many intermingled evils. From this, at the same time, we conclude that in this life we are to seek and hope for nothing but struggle; when we think of our crown, we are to raise our eyes to heaven. For this we must believe: that the mind is never seriously aroused to desire and ponder the life to come unless it is previously imbued with contempt for the present life.37

Critically, the pursuit of economic prosperity through the mere imitation of a Western framework, according to me, would cement the notion that the only viable way was the Western way, which would have irreversible and catastrophic consequences for the survival of Bharat’s indigeneity. I believed that it would be unwise to put economics and civilisational priorities in walled gardens because the relationship between the two was too close to risk a silo-based approach. After all, the average person was bound to assume and attribute the West’s economic prosperity to the values and ideals it subscribed to, and ultimately to its onto-epistemology and theology (OET).

To understand White’s ascent to the pinnacle of evangelical influence is to study Trump’s own takeover of the Republican Party. Neither had completed any formal education—White in theology, Trump in law or government—to justify their positions of authority. Both had several failed marriages behind them and were shadowed by whispers of infidelity. Both nearly saw their reputations irreparably marred by legal, ethical, and financial improprieties, only to somehow emerge more respected on the other side. They were outlaw survivors, conscience-free swindlers who possessed both the talent to detect what people wanted to hear and the shamelessness to say it to them. Trump knew how to market the nostalgia of an idyllic America. But White had something even better to sell: the prosperity gospel.

The terrible pangs of fear associated with DEATH may be charged directly to religious fanaticism, the source which is more responsible for it than are all other sources combined. So-called “heathen” are not as much afraid of DEATH as are the “civilized,” especially that portion of the civilized population which has come under the influence of theology.

How Do You See God? How do you picture God? I know some people who think of God as a God who wants us to suffer and remain poor. This is the theology of the poverty mindset. That God is a stingy God. But the prosperity mindset sees God as a generous God. Generosity is His nature. Generosity is His character. And God is a God who wants to bless us with abundance. The Bible says, "And my God will meet all your needs according to the riches of His glory in Christ Jesus" (Philippians 4:19, NIV).

The prosperity mindset encompasses three specific areas: psychology, theology, and economy.

Whether they were Jews or Gentiles, most of John’s readers were used to belonging to a city. Most citizens of the great cities of the province of Asia would have thought it possible to be fully human only in the public life of a city. For those of John’s readers who had the social status and affluence sufficient to participate in this public life – and probably many of them did – the most difficult and alien aspect of Christianity would have been the extent to which it required them to dissociate and to distance themselves from this public life, because of the idolatry and immorality bound up with it. There is plenty of evidence in the seven messages to the churches to show how disinclined many of them were to do this. Not only a comfortable life, participating in the prosperity of the cities’ economic life, was at stake, though this was a major factor. There was also the need to belong to the civic community, with its rituals of identity and civic pride. And in the first century AD this was inseparable from the public and official enthusiasm for their connexion with Rome which the cities of Asia displayed. Of course, for the poor among John’s readers belonging to a city and to the Roman Empire would have had more ambivalent, though not always merely negative, connotations.

Given the conditions prevailing in our culture, it’s the best and most effective way that has ever been devised for gathering large and prosperous congregations. Americans lead the world in showing how to do it. There is only one thing wrong: this is not the way in which God brings us into conformity with the life of Jesus; this is not the way in which we become less and Jesus becomes more; this is not the way in which our sacrificed lives become available to others in justice and service and resurrection. The consumer mentality is the antithesis of a sacrificial, “deny-yourself” congregation. A consumer church is an antichrist church.

The Rev. Brown, the Wesleyan minister, sturdily declares that he cares nothing for creeds, but only for education; meanwhile, in truth, the wildest Wesleyanism is tearing his soul. The Rev. Smith, of the Church of England, explains gracefully, with the Oxford manner, that the only question for him is the prosperity and efficiency of the schools; while in truth all the evil passions of a curate are roaring within him. It is a fight of creeds masquerading as policies. I think these reverend gentlemen do themselves wrong; I think they are more pious than they will admit. Theology is not (as some suppose) expunged as an error. It is merely concealed, like a sin. Dr. Clifford really wants a theological atmosphere as much as Lord Halifax; only it is a different one.

It is no coincidence that the new phase of American debt imperialism has also been accompanied by the rise of the evangelical right, who—in defiance of almost all previously existing Christian theology—have enthusiastically embraced the doctrine of “supply-side economics,” that creating money and effectively giving it to the rich is the most Biblically appropriate way to bring about national prosperity.

Heart Humanish (The Sonnet) I am but a simple sufi, What'll I do with applause! If you want to give something, Lend a corner in the heart of yours. I am but a fumbling fakir, What'll I do with all the gold! Only with the touch of a kind heart, We shall bring prosperity in our world. I am but an ignorant dervish, I don't know much ayat and psalm. All I know is, love is the breath of life, Without it, all progress is harm. Rituals and intellect all will perish, What will live on is the heart humanish.

Augustine’s first principle is that before you know what to pray for and how to pray for it, you must become a particular kind of person. “You must account yourself ‘desolate’ in this world, however great the prosperity of your lot may be.” The scales must have fallen from your eyes and you must see clearly that no matter how great your earthly circumstances become, they can never bring you the lasting peace, happiness, and consolation that are found in Christ. Unless you that clearly in view, your prayers may go wrong. Here again is one of the main themes of Augustine’s theology, applied to prayer. We must see that our heart’s loves are “disordered,” out of order. Things we ought to love third or fourth are first in our hearts. God, whom we should love supremely, is someone we may acknowledge but whose favor and presence is not existentially as important to us as prosperity, success, status, love, and pleasure. Unless at the very least we recognize this heart disorder and realise how much it distorts our lives, our prayers will be part of the problem, not an agent of healing. For example, if we look to our financial prosperity as our main source of safety and confidence in life, then when our wealth is in grave jeopardy, we will cry out to God for help, but our prayers will be little more than “worrying in God’s direction.” When our prayers are finished we will be more upset and anxious than before. Prayer will not be strengthening. It won’t heal our hearts by reorienting our vision and helping us put things in perspective and bringing us to rest in God as our true security. Augustine goes on. If you have settled this - if you have grasped the character of your heart and admitted your desolation apart from Christ - then, he says, you can begin to pray.

They who live in prosperity and have no experience of adversity know nothing of the state of their souls. In the first place, tribulation opens the eyes which prosperity had kept shut. St. Paul remained blind after Jesus Christ appeared to him and during his blindness he perceived the errors in which he lived. During his imprisonment in Babylon, King Manasseh had recourse to God, was convinced of the malice of his sins, and did penance for them. And after that he was in distress. He prayed to the Lord his God and did penance exceedingly before the God of his fathers. The Prodigal, when he found himself under the necessity of feeding swine and afflicted with hunger. exclaimed: "I will arise and go to my father.