Most Christians Infected with Prosperity Gospel

It’s a disease that’s rampant in the culture and in the church. People are inundated with messages from powerbrokers, media, entertainment, TV evangelists and bestselling authors that say joy is inextricably bound up in material prosperity, physical health, relational success and all the comforts and conveniences Western society provides.

For most people, joy and suffering are incompatible, Storms noted.

Thus preachers have a difficult task at hand in communicating to such a culture a genuine joy found in Christ.

The so-called prosperity gospel that teaches wealth and good health is a sign of God’s favor and blessing is prevalent in the church, Storm lamented. Underlining the seriousness of the problematic theology many preachers have picked up, the Oklahoma City pastor called it a “corrosive and disintegrative pox” on the church and “a disease far more infectious and ultimately fatal to the soul than the worst bubonic plague and the affects it might have on the human body.”

“We have to fight this infection in the body of Christ,” he emphatically told pastors at the Desiring God conference in Minneapolis.

“I want to lay it (the blame) at our feet,” he said.

“It’s the pastors and leaders of the church today who fail to explain from the biblical text how hardship and tribulation are actually used by God to expose the superficiality of all the human material props on which we rely,” he explained. “We failed … to show … how hardship and persecution and slander compel us to rely on the all-sufficiency of everything God is for us in Jesus.”

That failure has left most professing Christians unable to grasp “the simple truth” that “infinitely more important and of immeasurably greater value than our physical comfort in this world is our spiritual conformity to Christ,” Storms noted.

And conformity to the image of Christ is orchestrated through trials and hardship.

“If I suffer it is because God values something in me greater than my physical comfort and health that He in His infinite wisdom and kindness knows can only be attained by means of physical affliction and the lessons of submission and dependency and trust in Him that I learn from it,” he said.

“That’s how suffering serves joy.”

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The Nature and Basis of Assurance by A.W. Pink

At the commencement of Matthew 5 we find the Lord Jesus pronouncing blessed a certain class of people. They are not named as “believers” or saints,” but instead are described by their characters; and it is only by comparing ourselves and others with the description that the Lord Jesus there gave, that we are enabled to identify such. First, He said, “Blessed are the poor in spirit.” To be “poor in spirit” is to have a feeling sense that in me, that is, in my flesh, “there dwelleth no good thing” (Rom. 7:18). It is the realization that I am utterly destitute of anything and everything which could commend me favorably to God’s notice. It is to recognize that I am a spiritual bankrupt. It is the consciousness, even now (not years ago, when I was first awakened), that I am without strength and wisdom, and that I am a helpless creature, completely dependent upon the grace and mercy of God. To be “poor in spirit” is the opposite of Laodiceanism, which consists of self-complacency and self-sufficiency, imagining I am “rich, and in need of nothing.”

“Blessed are they that mourn.” It is one thing to believe the theory that I am spiritually a poverty-stricken pauper, it is quite another to have an acute sense of it in my soul. Where the latter exists, there are deep exercises of heart, which evoke the bitter cry, “my leanness, my leanness, woe unto me!” (Isa. 24:16). There is deep anguish that there is so little growth in grace, so little fruit to God’s glory, such a wretched return made for His abounding goodness unto me. This is accompanied by an ever-deepening discovery of the depths of corruption which is still within me. The soul finds that when it would do good, evil is present with him (Rom. 7:21). It is grieved by the motions of unbelief, the swellings of pride, the surging of rebellion against God. Instead of peace, there is war within; instead of realizing his holy aspirations, the blessed one is daily defeated; until the stricken heart cries out, “O wretched man that I am! who shall deliver me from the body of this death?” (Rom. 7:24).

“Blessed are the meek.” Meekness is yieldedness. It is the opposite of self-will. Meekness is pliability and meltedness of heart, which makes me submissive and responsive to God’s will. Now observe, dear reader, these first three marks of the “blessed” consist not in outward actions, but of inward graces; not in showy deeds, but in states of soul. Note too that they are far from being characteristics which will render their possessor pleasing and popular to the world. He who feels himself to be a spiritual pauper will not be welcomed by the wealthy Laodiceans. He who daily mourns for his leanness, his barrenness, his sinfulness, will not be courted by the self-righteous. He who is truly meek will not be sought after by the self-assertive. No, he will be scorned by the Pharisees and looked upon with contempt by those who boast they are “out of Romans 7 and living in Romans 8.”   These lovely graces, which are of great price in the sight of God, are despised by the bloated professors of the day…

He who is really honest with himself and has had his eyes opened in some degree to see the awful sinfulness of self, and who is becoming more and more acquainted with that sink of iniquity, that mass of corruption which still indwells him, often feels that sin more completely rules him now than ever it did before. When he longs to trust God with all his heart, unbelief seems to paralyze him. When he wishes to be completely surrendered to God’s blessed will, murmurings and rebellion surge within him. When he would spend an hour in meditating on the things of God, evil imaginations harass him. When he desires to be more humble, pride seeks to fill him. When he would pray, his mind wanders. The more he fights against these sins, the further off victory seems to be. To him it appears that sin is very much the master of him, and Satan tells him that his profession is vain. What shall we say to such a dear soul who is deeply exercised over this problem? Two things.

First, the very fact that you are conscious of these sins and are so much concerned over your failure to overcome them, is a healthy sign. It is the blind who cannot see; it is the dead who feel not—true alike naturally and spiritually. Only they who have been quickened into newness of life are capable of real sorrow for sin. Moreover, such experiences as we have mentioned above evidence a spiritual growth: a growth in the knowledge of self. As the wise man tells us, “he that increaseth knowledge increaseth sorrow” (Eccl. 1:18). In God’s light we see light (Ps. 36:9). The more the Holy Spirit reveals to me the high claims of God’s holiness, the more I discover how far short I come of meeting them. Let the midday sun shine into a darkened room, and dust and dirt which before were invisible are now plainly seen. So with the Christian: the more the light of God enters his heart, the more he discovers the spiritual filth which dwells there. Beloved brother, or sister, it is not that you are becoming more sinful, but that God is now giving you a clearer and fuller sight of your sinfulness. Praise Him for it, for the eyes of the vast majority of your fellows (religionists included) are blind, and cannot see what so distresses you!

Second, side by side with sin in your heart is grace. There is a new and holy nature within the Christian as well as the old and unholy one. Grace is active within you, as well as sin. The new nature is influencing your conduct as well as the old. Why is it that you so desire to be conformed to the image of Christ, to trust Him fully, love Him fervently, and serve Him diligently? These longings proceed not from the flesh. No, my distressed brother or sister, sin is not your complete master; if it were, all aspirations, prayers, and strivings after holiness would be banished from your heart. There are “as it were the company of two armies” (Song of Sol. 6:13) fighting to gain control of the Christian. As it was with our mother Rebekah—”the children struggled together within her” (Gen. 25:22)—so it is with us. But the very “struggle” shows that the issue is not yet decided: had sin conquered, the soul would no longer be able to resist. The conqueror disarms his enemy so that he can no longer fight back. The very fact that you are still “fighting” proves that sin has not vanquished you! It may seem to you that it soon will: but the issue is not in doubt—Christ will yet save you from the very presence of sin.

Having sought in the above paragraphs to heed the injunction found in Hebrews 12:12, 13 to “lift up the hands which hang down, and the feeble knees,” and to make “straight paths” for the feet of God’s little ones, “lest that which is lame be turned out of the way,” let us again direct our attention unto those who “have not a doubt” of their acceptance in Christ, and perhaps feel no personal need for what has been said above. The Lord declared that a tree is known by its fruits, so there cannot be anything wrong in examining the tree of our heart, to ascertain what kind of “fruit” it is now bringing forth, and discover whether it be such as may proceed from mere nature, or that which can only issue from indwelling grace. It may at once be objected, But nothing spiritual can issue from ourselves. From our natural selves, No; but from a regenerated person, Yes. But how can an evil tree ever be any different? Christ said, “Make the tree good, and his fruit good” (Matt. 12:33).

In considering the basis of the Christian’s assurance we must distinguish sharply between the ground of his acceptance before God, and his own knowledge that he is accepted by Him. Nothing but the righteousness of Christ-wrought out by Him in His virtuous life and vicarious death—can give any sinner a perfect legal standing before the thrice holy God. And nothing but the communication of a new nature, a supernatural work of grace within, can furnish proof that the righteousness of Christ has been placed to my account. Whom God legally saves, he experimentally saves; whom He justifies, them He also sanctifies. Where the righteousness of Christ is imputed to an individual, a principle of holiness is imparted to him; the former can only be ascertained by the latter. It is impossible to obtain a scriptural knowledge that the merits of Christ’s finished work are reckoned to my account, except by proving that the efficacy of the Holy Spirit’s work is evident in my soul.

- A.W. Pink (1886-1952)

Studies on Saving Faith excerpted from two chapters: The Nature of Assurance & The Basis of Assurance

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Spurgeon Quotes on Grace

Learn, then, that if you take Christ out of Christianity,
Christianity is dead.

If you remove grace out of the gospel,
the gospel is gone.

If the people do not like the doctrine of grace,
give them all the more of it.

~ C.H. Spurgeon ~

For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.
Ephesians 2:8-9

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The Old Cross and The New

All unannounced and mostly undetected there has come in modern times a new cross into popular evangelical circles. It is like the old cross, but different: the likenesses are superficial; the differences, fundamental.

From this new cross has sprung a new philosophy of the Christian life, and from that new philosophy has come a new evangelical technique-a new type of meeting and a new kind of preaching. This new evangelism employs the same language as the old, but its content is not the same and its emphasis not as before.

The old cross would have no truck with the world. For Adam’s proud flesh it meant the end of the journey. It carried into effect the sentence imposed by the law of Sinai. The new cross is not opposed to the human race; rather, it is a friendly pal and, if understood aright, it is the source of oceans of good clean fun and innocent enjoyment. It lets Adam live without interference. His life motivation is unchanged; he still lives for his own pleasure, only now he takes delight in singing choruses and watching religious movies instead of singing bawdy songs and drinking hard liquor. The accent is still on enjoyment, though the fun is now on a higher plane morally if not intellectually.

The new cross encourages a new and entirely different evangelistic approach. The evangelist does not demand abnegation of the old life before a new life can be received. He preaches not contrasts but similarities. He seeks to key into public interest by showing that Christianity makes no unpleasant demands; rather, it offers the same thing the world does, only on a higher level. Whatever the sin-mad world happens to be clamoring after at the moment is cleverly shown to be the very thing the gospel offers, only the religious product is better.

The new cross does not slay the sinner, it redirects him. It gears him into a cleaner and jollier way of living and saves his self-respect. To the self-assertive it says, “Come and assert yourself for Christ.” To the egotist it says, “Come and do your boasting in the Lord.” To the thrill seeker it says, “Come and enjoy the thrill of Christian fellowship.” The Christian message is slanted in the direction of the current vogue in order to make it acceptable to the public.

The philosophy back of this kind of thing may be sincere but its sincerity does not save it from being false. It is false because it is blind. It misses completely the whole meaning of the cross.

The old cross is a symbol of death. It stands for the abrupt, violent end of a human being. The man in Roman times who took up his cross and started down the road had already said good-by to his friends. He was not coming back. He was going out to have it ended. The cross made no compromise, modified nothing, spared nothing; it slew all of the man, completely and for good. It did not try to keep on good terms with its victim. It struck cruel and hard, and when it had finished its work, the man was no more.

The race of Adam is under death sentence. There is no commutation and no escape. God cannot approve any of the fruits of sin, however innocent they may appear or beautiful to the eyes of men. God salvages the individual by liquidating him and then raising him again to newness of life.

That evangelism which draws friendly parallels between the ways of God and the ways of men is false to the Bible and cruel to the souls of its hearers. The faith of Christ does not parallel the world, it intersects it. In coming to Christ we do not bring our old life up onto a higher plane; we leave it at the cross. The corn of wheat must fall into the ground and die.

We who preach the gospel must not think of ourselves as public relations agents sent to establish good will between Christ and the world. We must not imagine ourselves commissioned to make Christ acceptable to big business, the press, the world of sports or modern education. We are not diplomats but prophets, and our message is not a compromise but an ultimatum.

God offers life, but not an improved old life. The life He offers is life out of death. It stands always on the far side of the cross. Whoever would possess it must pass under the rod. He must repudiate himself and concur in God’s just sentence against him.

What does this mean to the individual, the condemned man who would find life in Christ Jesus? How can this theology be translated into life? Simply, he must repent and believe. He must forsake his sins and then go on to forsake himself. Let him cover nothing, defend nothing, excuse nothing. Let him not seek to make terms with God, but let him bow his head before the stroke of God’s stern displeasure and acknowledge himself worthy to die.

Having done this let him gaze with simple trust upon the risen Saviour, and from Him will come life and rebirth and cleansing and power. The cross that ended the earthly life of Jesus now puts an end to the sinner; and the power that raised Christ from the dead now raises him to a new life along with Christ…

Dare we, the heirs of such a legacy of power, tamper with the truth? Dare we with our stubby pencils erase the lines of the blueprint or alter the pattern shown us in the Mount? May God forbid. Let us preach the old cross and we will know the old power.

A. W. Tozer ~ Man, the Dwelling Place of God (1966)

Article first appeared in the Alliance Witness (1946).

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