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Joseph Wore Designer Robes, Too!

A Response to Asamoah-Gyadu's 'Did Jesus Wear Designer Robes?'

To facilitate a truly global conversation, we ask Christian leaders from around the world to respond to the Global Conversation's lead articles. These points of view do not necessarily represent Christianity Today magazine or the Lausanne Movement. They are designed to stimulate discussion from all points of the compass and from different segments of the Christian community. Please add your perspective by posting a comment so that we can learn and grow together in the unity of the Spirit.

In Africa, where neo-Pentecostalism and the charismatic movement are exploding, the Old Testament is central to the church's spirituality precisely because of its narrative aspects. The first thing that came to my mind, then, in response to Asamoah-Gyadu's essay, is the story of Joseph and his robe of many colors. Of course, Joseph's wardrobe reflected his father's favoritism and made his brothers jealous, which resulted in his being sold into Egypt. However, it might also be said that Joseph's designer robe of his growing-up years foreshadowed his prosperity and the blessings of his later life in Egypt, to the point where he could bless his brothers and their families in return. How then does the Joseph story help us respond to the question in the title of Asamoah-Gyadu's essay? There are at least seven levels of response.

First, prosperity advocates might simply say that Joseph's wearing designer robes justifies our wearing them, period. Such an uncritical response is risky precisely because it results in the kind of haughtiness that got Joseph sold into Egypt. Any naïve and absolutistic embrace of the prosperity gospel leaves many other aspects of the biblical revelation unaccounted for, as Asamoah-Gyadu rightly notes.

Second, some might say that Joseph's example is precisely one we should not follow, and therefore, we should always say "NO!" to designer robes. This kind of reverse absolutism reflects an equally one-sided response to the broad scope of the biblical revelation. As many African Christians have observed, it is usually made by those (white, Western) Christians who already have experienced a measure of prosperity.

Third, the moral of the Joseph story could be interpreted simply as: "Don't flaunt your designer robes!" But what does that mean? Hide your prosperity so you can avoid getting mugged? Don't wear your designer robes before those who may be envious of God's blessings in your life? Live modestly or in simplicity regardless of the level of affluence you have been blessed with? No doubt there is a measure of truth in each of these interpretations of the moral.

From here, however—and fourth—we might justify our designer clothes as being important for "contextual" purposes. Why shouldn't African Christians be able to bring the prosperity and blessings enjoyed by Western Christians into their own context? Or, why is it implausible that God should call us as individuals or as churches to minister to the affluent, and if so, shouldn't we don designer robes to reach those who have such wardrobes? Of course, such "contextual," even "missiological," rationales could be no more than self-serving theological rationalizations. Still, those of us who might tend to see things this way should carefully check our own hearts to ensure we are not envious as were Joseph's brothers.

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The Conversation Continues: Readers' Comments
Displaying 1 - 5 of 64 comments | See all comments
Like many theologies, half a truth is more dangerous than an outright lie. Yes, we are the King's Kids! Amen, hallelujah, God does pour out blessing! But the problem is always the cross. The purveyor of the whole truth is Christ and him crucified. The Prince of Peace wrought God's blessing for us through suffering and nails. Perhaps it is more likely that his blessing is for us to see him amongst the pain of the oppressed, the poor and the marginalised, than for me to be blessed by an excessive materialism that this world cannot sustain. Prosperity theology is the antithesis of Ecotheology.
Peter Houston, Polokwane, South Africa
February 03, 2010
1:20p
5) Liberation theology / revolutionary: Poverty as global problem of "structural sin". Needs to be changed (with or without force)! 6) Prosperity Gospel: have faith! Tithe! and God will bless you (spiritually and materially!) ... and there must be more, I am sure. Comments?
Lutz Ackermann, South Africa
January 27, 2010
12:04a
part 2 3) Calvinism: ??? [I know too little about it, but I dare say that it's ideas about predestination/election (of a few) at least falls in line with [if not is a prerequisite for] a "prosperity gospel" for a few which excludes the many. Experts, am I right?] 4) Missionary / collonialist: "poverty is good for you / [not for us]" (in South Africa we have this saying: when the white people came, they had the bible and we (the blacks) had the land. They said: let us pray! After the prayer, they had the land and we had the bible.
Lutz Ackermann, South Africa
January 27, 2010
12:03a
part 1 Looking at this blog, there seems to be much consencus that a "health & wealth" gospel cannot be "it". But what are the alternatives? How have Christians throughout the ages responded [in their theology and in their spiritual practice] to the ugly issue of poverty (and wealth)? A few come to my mind... 1) St Francis (of Assisi) and many others in the monasic tradition: embracing poverty, which, as one of the three "evangelic councils" [http://www.newadvent.org/cathen/04435a.htm], became part of their Rule of Life 2) Luther's work ethics [c.f. Max Weber's analysis of Protestantism and the spirit of capitalism]: from a faith perspective, wealth is seen as something God-given = good (in principle, at least); working hard (to create income or wealth) is seen as a virtue
Lutz Ackermann, South Africa
January 27, 2010
12:03a
Thanks Amos for your insightful and balance article.
Philip C., USA
January 13, 2010
11:58a

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The Conversation Video
The Conversation Begins
Selected writers respond to J. Kwabena Asamoah-Gyadu from around the globe.

In Africa, where neo-Pentecostalism and the charismatic movement are exploding, the Old Testament is central to the church's spirituality precisely because of its narrative aspects. The first thing that ...

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The article by Kwabena Asamoah-Gyadu represents a view of the so-called "prosperity gospel" that has become conventional in wide circles of mainstream churches as well as among secular intellectuals and ...

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