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The Prosperity Gospel is situated within the broader framework of Pentecostal and Charismatic Christianity, dynamic global movements known for their emphasis on the Holy Spirit, spiritual gifts, and experiential faith. These traditions trace their origins to the Holiness Movement of the 19th century, rooted in Wesleyan theology and revivalism. This movement emphasized sanctification and personal holiness as essential aspects of Christian life. The Pentecostal movement, which emerged from this tradition in the early 20th century, laid the foundation for the Prosperity Gospel by focusing on divine intervention and miracles. However, the Prosperity Gospel’s development is neither linear nor exclusively Pentecostal.
While it shares theological DNA with Pentecostalism, the Prosperity Gospel diverged significantly by merging Pentecostal beliefs with external influences, including New Thought philosophy and American individualism. New Thought introduced concepts such as positive thinking, mental visualization, and the power of the spoken word, which were later integrated into the Prosperity Gospel. American cultural values, emphasizing self-reliance and personal success, further shaped its evolution, resulting in a movement prioritizing material prosperity and personal empowerment alongside spiritual renewal.
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The Influences of the 19th and 20th-Century Theological Environment on the Prosperity Gospel
The theological environment of the 19th and 20th centuries laid the foundation for the development of the Prosperity Gospel by integrating various religious, philosophical, and cultural movements. These influences collectively shaped the ideas later emerging in Pentecostal and Charismatic Christianity.
New Thought Philosophy: Phineas Parkhurst Quimby, Ralph Waldo Emerson, and Mary Baker Eddy emphasized the mind's power to shape reality. Quimby’s teachings on mental healing and positive thinking introduced a metaphysical perspective that prioritized affirmations and the creative force of words, providing a framework later echoed in Prosperity Theology.
Holiness Movement: Rooted in Wesleyan theology, the Holiness Movement emphasized sanctification, personal piety, and divine healing. Leaders like John Wesley, Charles Finney, and A.B. Simpson taught that faith could transform individuals and communities, emphasizing healing as part of Christ’s atonement.
Faith Cure Movement: The Faith Cure Movement built on the Holiness Movement by emphasizing prayer and faith as pathways to physical healing. Figures such as Charles Cullis, A.J. Gordon, and John Alexander Dowie popularized divine healing practices that foreshadowed Pentecostal healing ministries.
Methodism and Wesleyan Theology: E.W. Kenyon, a foundational figure in the Prosperity Gospel, emerged from a religious context steeped in Wesleyan theology. John Wesley’s doctrines of sanctification and Christian perfection, combined with Phoebe Palmer’s teachings on spiritual empowerment, profoundly shaped Kenyon’s theological foundation.
American Cultural Movements: Broader cultural trends such as individualism and pragmatism aligned with these theological developments. The cultural emphasis on self-reliance, personal success, and results-oriented thinking reinforced religious ideas about faith as a practical tool for achieving tangible outcomes.
Summary
Together, these movements provided the framework for the Prosperity Gospel’s theological evolution, emphasizing positive thinking, spoken affirmations, and faith as tools for achieving tangible outcomes. This environment set the stage for its integration into modern Pentecostal and Charismatic Christianity.
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Phineas Quimby: The Roots of New Thought and Its Influence on Prosperity Theology.
Phineas Parkhurst Quimby (1802–1866) is recognized as the founder of the New Thought Movement, a spiritual philosophy emphasizing the mind's power to shape reality, health, and well-being. While not a traditional Christian, Quimby occasionally referenced Christian themes, though he rejected core doctrines like the divinity of Christ and salvation through grace, positioning his ideas within a metaphysical framework. His teachings on mental healing, positive thinking, and the creative power of thought became foundational to New Thought philosophy, emphasizing that aligning one’s thoughts with truth could bring healing and prosperity.
Quimby’s concepts influenced the development of Prosperity Theology, mainly through the emphasis on positive confession and the idea that spoken words could shape reality. These principles were carried forward by E.W. Kenyon, who integrated New Thought ideas with evangelical Christianity, reframing faith as a spiritual force that believers could use to overcome adversity. New Thought emerged as a movement that popularized visualization, self-healing, and mental discipline, borrowing Christian terminology to make its teachings more accessible. Influential figures like Ralph Waldo Trine and Norman Vincent Peale later adapted these principles, bridging New Thought with religious faith and motivational philosophy.
E.W. Kenyon’s exposure to New Thought ideas at Emerson College of Oratory in Boston, a hub of New Thought activity, further illustrates the connection between Quimby’s philosophy and Prosperity Theology. Kenyon’s theology incorporated key New Thought concepts, such as positive confession and the believer’s authority, blending them with Christian doctrines to form the foundation of the Word of Faith movement. Scholars like D.R. McConnell argue that Kenyon’s teachings synthesize New Thought metaphysics with evangelical Christianity, while others, such as Joe McIntyre, contend that his ideas stem primarily from biblical study.
Summary
Despite the debates surrounding his influence, Quimby’s teachings profoundly shaped the intellectual and spiritual environment that gave rise to Prosperity Theology. His emphasis on mental healing, the creative power of thought, and affirmations laid the groundwork for subsequent theological developments. These themes found expression in the Holiness Movement and later Pentecostalism, where divine healing and Spirit empowerment became central. Transitioning from Quimby’s metaphysical ideas, the following section explores how the Holiness Tradition and the Azusa Street Revival provided modern Pentecostalism's spiritual and theological foundation.
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The Holiness Tradition and the Azusa Street Revival: Foundations of Pentecostalism
The Holiness Movement of the 19th century provided the theological foundation for modern Pentecostalism, emphasizing sanctification and Spirit empowerment as transformative aspects of Christian life. John Wesley’s “Christian perfection” doctrine inspired Holiness leaders like Phoebe Palmer and Charles Finney, who stressed immediate sanctification and the urgency of spiritual renewal. The Keswick "Higher Life" movement shifted the focus from personal holiness to empowerment for Christian service. At the same time, figures like A.B. Simpson introduced teachings on divine healing and Spirit baptism, bridging Holiness theology with Pentecostalism.
Pentecostalism emerged as a distinct movement at the turn of the 20th century, prioritizing Spirit baptism and miraculous gifts. The Azusa Street Revival (1906–1909), led by African-American preacher William J. Seymour, became the epicenter of early Pentecostalism, fostering racial and cultural inclusivity while emphasizing divine healing and supernatural phenomena like speaking in tongues. This revival, deeply rooted in Holiness theology and eschatology, focused on spiritual renewal rather than material prosperity, aligning with the values of early Pentecostal leaders such as Charles Fox Parham, who highlighted Spirit baptism as evidence of tongues.
The divergence toward Prosperity Theology began in the mid-20th century with the rise of the Word of Faith movement led by Kenneth Hagin. Influenced by E.W. Kenyon, Hagin redefined faith as a tangible force activated by positive confession and mental visualization. This departed from classical Pentecostalism, which centered on Spirit baptism and holiness. Prosperity Theology shifted the emphasis to material success, with financial blessings and physical health seen as evidence of faith.
Televangelists like Oral Roberts further amplified this shift by blending Pentecostal teachings with the "seed faith" doctrine, which encouraged financial giving in expectation of divine rewards. This transactional view of faith became a cornerstone of the Prosperity Gospel, highlighting the transformation of faith into a tool for achieving financial and physical blessings.
The global spread of Pentecostalism, driven by missionaries from the Azusa Street Revival, facilitated the adaptation of its teachings to diverse cultural contexts in South Africa, Brazil, and South Korea. By the mid-20th century, the Charismatic movement bridged Pentecostal practices with mainline Protestant and Catholic traditions, accelerating its global reach. Despite its spread, Prosperity Theology diverged significantly from early Pentecostal roots, shifting focus from holiness and eschatology to material wealth and personal empowerment, reflecting broader cultural trends like American individualism and consumerism.
Summary
The Holiness Tradition and the Azusa Street Revival laid the groundwork for Pentecostalism, emphasizing the transformative power of the Holy Spirit and the accessibility of divine healing and sanctification. These movements not only reshaped Christian spirituality but also set the stage for the emergence of Prosperity Theology, which evolved through key figures and movements into a global phenomenon.
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Evg. Bradley Sliedrecht | Faith, Finances, and True Prosperity Bible Study Series
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