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This dissertation explores the simultaneous rise of megachurches and Prosperity Theology within the black church. Recognizing that the megachurch and Prosperity Theology represent two separate phenomena within contemporary religion, I also acknowledge the tendency to regard them as being synonymous. My research begins with an examination of the traditional African American church and pastor, and an exploration of the recent growth of megachurches within the black community. In an attempt to better understand the Prosperity Gospel, I evaluated it in comparison to the Social Gospel, discovering the similarities and differences between the two movements. Considering that there is no consensus as to how Prosperity Theology is defined, I examine the various ways in which it has been defined by African American megachurch pastors. In particular, I assess the ways in which Prosperity Theology represents an extension of the traditions of the black church and its emphasis on economic, social, and political empowerment. This dissertation compares the ministries of Dr. Creflo Dollar, Senior Pastor of Atlanta Georgia’s World Changers Church International and Bishop Joseph W. Walker, III, Senior Pastor of Mount Zion Baptist Church in Nashville, Tennessee. Both are regarded as proponents of Prosperity Theology, however, they advance significantly different approaches to prosperity and Prosperity Theology. An examination of the teachings of Dr. Dollar and Bishop Walker indicate that Dr. Dollar’s beliefs put him at odds with many traditionalists in the black church. In contrast, Bishop Walker’s ministry more closely resembles that of a traditional African American church. These findings are further supported by the responses of their churches’ members. The research conducted suggests that Prosperity Theology may be useful in facilitating the goals of economic, social, and political empowerment historically advocated by the black church.

This dissertation is an ideological critique of the New Black Church model of ministry, with T.D. Jakes and Woman Thou Art Loosed (WTAL) as a case study. T.D. Jakes is an African American televangelist who pastors The Potter’s House, a supermegachurch in Dallas, Texas. He is the quintessential example of a New Black Church pastor—a religious entrepreneur with several successful faith brands. WTAL is by far his most successful brand. Unashamed of his capitalist success, with an empire estimated to be worth $100 million dollars, Jakes says that it is occupational discrimination for him not to reap the benefits of the American dream. This dissertation identifies what has happened to the brand and Jakes’s ministry as “the Wal-Martization of African American Religion.” As a theoretical concept, Wal-Martization speaks to both the ideology and process that explains the generational differences between the New Black Church and the Black Church. It also is indicative of the branding and storytelling at every level of representation of the New Black Church. Jakes and New Black Church pastors are successful because they blur the lines between sacred and secular when they combine their vocations of pastor and entrepreneur. In this dissertation, I propose a cultural studies approach and a two-fold theological method for scholars to study these popular preachers. The method combines James McClendon’s Biography as Theology and Paul Tillich’s definitions of theology and theological norm from Systematic Theology. The method is a collaborative effort between the academic theologian and preacher. The scholar uses Biography as Theology to study the preacher (Jakes), and the second part of the method, Brand as Theology and Theological Norm, is where the scholar uses qualitative research methods to study the brand (WTAL). I define theologies of prosperity as contextual theologies of empire on a continuum that affirm it is God’s will and a believer’s right to obtain health and wealth by using Scripture and rituals like seed-faith giving and positive confession. Because these popular preachers offer adherents existential explanations for suffering (health and wealth), and prescriptions for liberation, I describe theologies of prosperity as theodicy and contemporary liberation theology. However, unlike traditional liberation theologies, these theologies do not have a preferential option for the poor. Instead, Jakes and other New Black Church pastors only offer adherents a pseudo-liberation. In essence, the stories of liberation that Bishop Jakes tells in his brands do not actually empower women, ideologically these stories only encourage women to stay loyal to his brand, become covenant ministry partners, and to buy more products. Jakes and New Black Church pastors are from the Second Gilded Age, they encourage women to pursue individual success within an oppressive system. Similar to Russell Conwell and other celebrity clerics from the First Gilded Age, Jakes and these pastors inadvertently blame the victims for their poverty and for not reaping the benefits of the American Dream, which according to prosperity preachers is available to all.

abstract: This thesis discusses the intersection of Christian and Blues exegesis and hermeneutics in the life and lyrics of Eddie "Son" House, a Baptist and Methodist preacher and Blues singer who was born in Lyon, Mississippi. It is intended as a biographical case study that highlights and explores the complex and multifaceted relationship between Black Protestant Preaching and Blues Singing/Preaching. In doing so, it critically appropriates Religious Studies theoretical and methodological considerations, orientations, and insights--particularly those from Charles Long and Paul Ricoeur--to examine the life, artistry, ministry, and lyrics of House in light of his expressed religious orientations and dual, often conflicting roles as a Christian Minister and Blues Preacher. / Dissertation/Thesis / M.A. Religious Studies 2013

African-American student achievement is a pervasive problem for school communities. This qualitative research explores the Black Church’s role in the bicultural development of six African-American male students. Using the critical theory of biculturalism this study seeks to determine what aspects of the Black Church experience influence the African-American male’s ability to navigate the school environment and participate in school. This dissertation study utilized to complementary methodologies, testimonies, and witnessing, to document the students experiences in the school and church communities. Data analysis included holistic-content analysis. Findings indicate the Black Church was an effective vehicle for the empowering process of biculturation. Thought its critical teachings, cultural responsive care, and engaged pedagogy, the Black Church affirms the bicultural students and helps them contend with their personal experiences with oppressive individuals and structures. The findings support the need for the Black church to participate in the education reform efforts affecting African-American students. The findings also support a renewed focus on engaging teachers in the utilization of culturally responsive care in their interactions with African-American students.

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Black male pastors are at risk for overlooking self-care and for experiencing mental health crisis while striving to address the complex ministry situations of black churches and communities that historically were traumatized and oppressed. Burdens are typically borne in silence out of fear of appearing weak or lacking in faith. This study calls for pastors and congregations together to reexamine their understandings of discipleship, followership, authenticity, and success, and to recognize a pastor’s humanity and vulnerability, thereby enabling him to lay aside an unhealthy superman persona imposed internally and externally, and allow for healthy conversations about well-being.

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