Culture, Religion, and Corruption/Prosperity (A), (B), (C), (1), (2)

This chapter characterises the relations between culture, religion, and corruption/prosperity. It advances the explanations of the prosperity–religion nexus from the perspective of cultural attributes (e.g. trust, individualism, familialism) by comparing Roman Catholic and Protestant theologies.Protestant denominations have mostly relinquished their founding principles, while “Rome never changes” as per the Italian saying. Despite the progress after Vatican II, Roman Catholicism has not markedly altered its beliefs and practices or its institutional founding principles (i.e. Canon Law) since medieval times. The political repercussions of an ecumenism in “Rome terms” are beyond its theological or religious implications.Liberation theology urged the Latin American Roman Church to break away from its imperialist origins and favouritism for landlords, industrialists, and power elites. However, liberation theology never became the mainstream or hegemonic Catholic theology in Latin America.Distinct Protestant theologies and organisational forms have led to distinct outcomes. New forms of Protestantism (i.e. Pentecostalism) placing less emphasis on education are less likely to have a positive social impact than previous (historical) Protestant versions. Some Protestant denominations still adhere to intertextual historicist biblical interpretation and hold the belief that the papacy continues to be “Satan’s synagogue” today.The heavily criticised Prosperity Gospel (PG) movement has syncretic roots in Pentecostalism, New Thought, and African American religion, and is composed mainly of the middle classes and blacks.While syncretism has been a natural process in all religions, Jews and historical Protestants have tended to be more anti-syncretic given their Scriptural base of beliefs. In turn, the importance of traditions, in Roman Catholicism for instance, has led to include more non-orthodox rituals in its practice.

Faith, Fortune and the Future: Christianity and Enterprise in Human Development

Insufficient attention has been paid to the interface between religion, business and development, allowing assumptions and stereotypes to abound. This paper takes a broadly conceptual and sociological approach to the development potential of the Evangelical Pentecostal Charismatic Movement (EPCM). Taking their cue from Weber, three questions are addressed, and three corresponding suggestions are made that are important to understanding this potential. Using the notion of ‘calling’ as an example, the first suggestion is that the cognitive, behavioural and social characteristics of the EPCM that are significant for development relate closely to personal and corporate purpose. Secondly, in contrast to what Weberian and secular perspectives tend to assume, the EPCM and its associated virtues will not necessarily decline as economies grow. Thirdly, while alternatives (such as Confucianism) are possible, the EPCM demonstrates considerable potential in terms of practical development impact. None of this challenges existing evidence that the movement is influenced by the ‘prosperity gospel’; by world-denying pietism and supernaturalism; and by socio-economic factors often described as ‘neo-liberal’—influences that have received much scholarly attention. It does indicate, however, that a more nuanced understanding of the movement and of its causal relationships is needed, given the complexity of the religion–business–development nexus.

Ethical Aspects of the Prosperity Gospel in the Light of the Arguments Presented by Antonio Spadaro and Marcelo Figueroa

The main aim of the article is to analyze the Prosperity Gospel as an important element of the contemporary pentecostalization of Christianity. The essence of this global process is the emergence of thousands of new Pentecostal denominations and the transformation of other traditional churches into a single, syncretic variety of charismatic Christianity on a global scale. Pentecostal religiosity is characterized, among other things, by prayer in tongues, miracles, exorcisms, healing services, etc. Another key element of this new syncretic religiosity is the Prosperity Gospel which represents the belief that faith may lead to wealth, health and prosperity, and the lack of it ends in poverty, disease, and misfortune. Critics of this new religiosity point out that God must not be seen merely as a realizer of human dreams of happiness, health and wealth. The first part of the article discusses the specific nature of the global process of the pentecostalization of Christianity. It then goes on to present an interpretation of the most important elements of the Prosperity Gospel. In the next part of the article, various charges against the Prosperity Gospel are analyzed, including arguments presented in the widely commented articles that Antonio Spadaro and Marcelo Figueroa published on this topic in 2017–2018.

Korelasi Positif Mengumpulkan Harta Di Surga Dengan Kerajaan Allah Di Kalangan Gembala Gereja Suara Kebenaran Injil

Many people are facing problems with money, including Christian Leaders. Problems appear when a pastor serves others in order to gain prosperity. This attitude caused his teachings by emphasizing a successful life. Wealthy tend to be a standard of success. Surely the prosperity Gospel is false because Jesus Christ taught His believers to gain spiritual wealth in Heaven by giving priority to the kingdom of God (Matthew 6:19-34). This lack of attitude occurred among the pastors of the Synod of the Bible’s Truthful Voice Church (abbreviated as GSKI). Therefore, this article aims to seek the correlation between the GSKI pastors' perception of the concept of gaining treasure in Heaven consider to the Kingdom of God. Using the Quantitative Method, Correlational type, the Hypothesis is tested with SPSS 20 application. The results showed that the attitude of seeking treasure in heaven is a pattern of life that is formed by the pastor motive who gives priority to serving God, the kingdom of God, and His righteousness simultaneously. Hence, this article contributes to the research on how to practice the Kingdom values.

The insignificant impact of the historical Jesus

There is a natural tendency in the church to idealise the historical Jesus. This may lead to believers turning Jesus into an ideal moral or religious exemplar or lead to a prosperity gospel by predominantly focusing on the miraculous power and accomplishments of the earthly Jesus. This depiction of Jesus is in sharp contrast to the rejected and crucified Lord. This article follows a systematic theological methodology by challenging the theological framework which leads to the idealised perception of Jesus as a super-hero. The article does so, by reconsidering the interpretive framework employed to understand the inter-relationship between the person and actions of the historical Jesus, and the kingdom of God breaking through. I argue that the eschatological hermeneutical approach to salvation history best accommodate the tension between ‘consistent’ and ‘realised eschatology’, and help the church overcome the temptation to turn Jesus into a universal spiritual symbol or moral exemplar. The eschatological hermeneutical approadch to salvation history often focuses on the death and resurrection of Jesus, but I contend, should be expanded to include the life and ministry of Jesus. In this article it is argued that Jesus came to share in our human weakness and fallibility. Jesus fully experienced the ‘not yet’ of the Kingdom, by identifying and sharing in our lack of success. The unique character of Jesus as ‘God who became human’, sets him radically apart from all other humans and nullifies any attempt to idealise him. The resurrected and glorified Jesus whom the church worships, is and remains the crucified and rejected Messiah.Contribution: The implications of the research will radicalise the believers’ understanding of the significance of the incarnation. It challenges some of the assumptions regarding Jesus’ power to help believers be successful in life. The article also holds pastoral implications for all those who experience the pain of failure, rejection and insignificance.

#FAITHANDFITNESSCOLLIDE: SPREADING THE WORD OF MULTILEVEL MARKETING IN CHRISTIAN WOMEN’S FITNESS INSTAGRAM POSTS

With the emergence of the coronavirus in 2020 led to the closing of gyms and churches, along with the “she-cession” in which women disproportionately left the workforce (Hammer, 2021), Christian women with an interest in fitness increasingly turned to home-fitness-based multilevel marketing (MLM). MLM companies like Beachbody, for example, saw a 300% increase in subscribers in 2020 (Haithman, 2020). Although MLMs encourage their distributors to think of themselves as “independent entrepreneurs,” these companies demand fealty -- putting Christian women who participate in a double bind: bound to company, family, and God, they must still position themselves as free agents and strong women in order to build their “fitness ministry” (Coach 8, 2020) and close the sale. We extend Sullivan & Delany’s (2017) framework of “evangelical entrepreneurial femininity” by asking how fitness complicates or shepherds the relationship between the independent entrepreneur, the MLM, and the patriarchal foundation of her religious practices. Our initial research suggests that Christian women navigate the potential shame of occupying a masculine economic role and a muscular body by reframing Beachbody as an opportunity to fulfill God’s plan, (re)inhabit the home, and encounter the Divine through their uplines. References: Haithman, D. (2020, May 18). Beachbody sees gains. Retrieved from https://labusinessjournal.com/news/2020/may/18/beachbody-sees-gains/. Hammer, B. (2021, January 25). How to fix women's jobs during the covid-19 pandemic. Sullivan, K. R., & Delaney, H. (2017). A femininity that ‘giveth and taketh away’: The prosperity gospel and postfeminism in the neoliberal economy. Human Relations, 70(7), 836-859.

1835–1860

Twain was reared in Hannibal, a very religious small town in Missouri by a Presbyterian mother and a freethinking father. The “Presbyterian conscience” he developed as a youth deeply affected him throughout his life. Twain’s experiences in Sunday school and church and difficult childhood that included the loss of his father and two older siblings, fear of dying, and observations of drownings, murder, and mayhem are featured in many of his writings. Both Twain and many scholars have misrepresented the Calvinism that was preached and taught in antebellum Hannibal by portraying it as denying human free agency, preaching a prosperity gospel, damning the vast majority of people to perdition, and focusing on hell. Twain was especially affected by the death of his younger brother Henry as a result of a steamboat explosion when Twain was 22.

Centering Matrices of Domination: Steps Toward a More Intersectional Vocational Psychology

The present paper responds to calls to integrate a more explicitly intersectional framework and agenda to vocational psychology. We elucidate how several matrices of domination (i.e., interlocking systems of oppression) may shape the working lives of Americans. Although vocational psychology has made limited progress in exploring two such matrices—the impact of White supremacy and Patriarchy—and expanding research, theory, and clinical work to increasingly diverse populations, we argue that other oppressive systemic forces have been largely overlooked. In response to this gap, a close analysis of how our economic system (i.e., late-stage capitalism, neoliberalism) and Christian hegemony (i.e., protestant work ethic, the prosperity gospel) have impacted the workforce is provided. Finally, to center intersectional perspectives on change, we argue that vocational psychology must pivot to a more activist stance and provide recommendations for research, training, and clinical work.