Undergraduate honors paper--Mount Holyoke College, 2006. Dept. of History. / Includes bibliographical references (leaves 97-103).

Typescript. Includes vita and abstract. Includes bibliographical references (leaves 109-114). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.

Thesis (M.S.)--Oregon State University, 1987. / Typescript (photocopy). Includes bibliographical references (leaves 27-29). Also available via the World Wide Web.

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Prosperity theology is a variegated movement that overlaps both the Charismatic and non-Charismatic spectrums. This theology certainly has a Charismatic flavouring, but it is by no means limited to Pentecostalism. The prosperity message is being preached world-wide on TBN Television, radio and printed media. This gospel focuses on human potential for successful living, emphasizing health and wealth. There is a clear shift notable from theocentric providence to anthropocentric prosperity in the theology. The advocates which claim that it is God’s will for every believer to be prosperous are: Oral Roberts, evangelist, radio and TV personality in Tulsa, Oklahoma; the late Kenneth Hagin (1917-2003), pastor of the Rhema Bible Church in Tulsa, Oklahoma and founder of Rhema Bible Training Center; Kenneth and Gloria Copeland, founders of Kenneth Copeland Ministries in Fort Worth, Texas; Joel Osteen, pastor of the Lakewood Church, Houston, Texas and Jerry Savelle, evangelist and associate of Kenneth Copeland. The major emphasis of the prosperity movement is: “how to be healthy and wealthy”. According to the “health and wealth gospel” it is never God’s will for anyone to be sick. Roberts explains that God wants every believer to be healthy. He says that God wants not only to heal every believers body, but also wants him to live in a state of physical health (1960:8). Sarles notes that the provision of healing, according to the prosperity gospel, “…is found in the Atonement” (1986:331). A trilogy of Scripture is used to support this notion. The first is Isaiah 53:4-5. The interpretation of this passage is that through the cross of Christ, healing is as readily available as forgiveness of sin. Matthew 8:16-17 is a confirmation of Jesus’ healing ministry as fulfilling what Isaiah prophesied in Isaiah 53:4. Hagin explains: “Matthew says he is quoting Isaiah. If you check the reference, you will find he is quoting Isaiah 53:4. I like to say it this way: Jesus took my infirmities and bore my sicknesses” (1979:8). The conclusion is drawn that since Jesus healed all who came to him in his day, he still does the same today. Hagin confirms this notion: “It is God’s will to heal you, because healing is in His redemptive plan” (1979:7). The third reference of Scripture is 1 Peter 2:24. Hagin elaborates as follows: “Thus, Isaiah, Matthew, and Peter – three witnesses – tell us that not only did Jesus shed His blood for the remission of our sins, but with His stripes we are healed” (1979:8). The possession of healing according to these advocates is through the exercise of faith. Mark 11:23–24 is the backbone of these advocates to support their view on faith. By interpreting these verses literally faith then is defined as speaking or confessing something with authority in the full expectation that what is spoken by the believer will happen. Hagin (1978:21) says the following on Mark 11:24: “Jesus said it – and what He said is so! I believe it. If I believe it – then I’ll have it”. With this kind of exegesis certain phrases like “name it and claim it” and “believe and receive” made their way into the prosperity movement. In the case of sickness the believer would normally be motivated to talk to the disease with authority. Saying would be the command to be healed while confessing the healing is to receive the promise of the healing. According to the prosperity theology, the purpose of wealth is philanthropic. Sarles explains that each believer is to give of his material benefits to help meet the needs of those in need (1986:333). According to Copeland is genuine prosperity the ability to use God’s power to meet the needs of man in any area of life (1974:26). When the believer “gives” to others as an act of obedience and faith, more will be given by God in return. This will start a prosperity cycle, in which one gives and receives more in return and allowing him to give even more. Copeland explains this cycle: “The more you give, the more you will get; the more you get, the more you will have to give” (1974:34). Scriptures are cited in support of the law of compensation, known also as the law a “sowing and reaping”. Old Testament Scriptures cited by these advocates are normally Joshua 1:8; Psalm 91:14–16 and Nehemiah 2:20. New Testament Scriptures are John 10:10; Matthew 7:7–8 and John 16:23. The most prominent New Testament verse on the subject is 3 John 2. Roberts says the following on 3 John 2: “Jesus Christ did not come with a life-shortening suggestion but with a life-saving power. His highest wish is for us to prosper materially and have physical health equal to his peace and power in our soul” (1957:15). Sarles rightly notes that the promise of wealth, the fundamental principle for the prosperity movement, is clearly seen in several Scripture passages interpreted from a prosperity vantage point (1986:333). The provision of wealth as God’s will for all believers’ centres on the application of the Abrahamic Covenant. Hagin explains it as follows: “When the Lord God appeared to Abram, what He actually said in Hebrew was, “I am El Shaddai …” El Shaddai is one of seven covenant names through which God revealed Himself to Israel. In Hebrew, El Shaddai means “the All-Sufficient One” or “the God who is more than enough” (1980:1). Prosperity teachers conclude that the personal blessings God bestowed on Abraham by the covenant he made with him are extrapolated as benefits for all believers today. Justification for applying Abraham’s promised prosperity to believers today is sought in Galatians 3:14. God’s blessings bestowed on the believer today include physical, material and financial provisions according to the prosperity message. For the believer to achieve these blessings he needs to turn a few “keys”. The first key is to know the “Word”. The emphasis on knowing the Word, especially concerning prosperity is of utmost importance. Copeland explains in his book The Laws of Prosperity that the believer who is unaware that prosperity is his is like the passenger on a cruise ship who ate only cheese and crackers because he did not know that meals were included in the price of the ticket (1974:41). “Obedience” is the second key to becoming prosperous. Strite explain: “An essential key to financial success is obedience to what God is saying to you. In fact, it’s the only way to success. This pattern is consistent throughout the Bible. Obedience puts you in a place for God’s provision” (2000:66). The third key is “faith”. Faith is exercised in the same way as in achieving health. Just as it is God’s will for no one to be sick, it is also His will for no one to live in poverty. Wealth and riches are available to all believers. All that the believer has to do is to “demand” what he wants. The prosperity message in our time and age is very strong and is being preached worldwide through television, radio and print media. It comes from a certain group within the church with a simple message – God wants everyone to be prosperous. If you are not blessed materially there is something wrong with your faith. The researcher is convinced that prosperity theology in some circles today can do more harm than good to the believers. To the researcher, the central issue of the prosperity message is that God becomes the servant to man. The prosperity message treats God as a tool which can be used to reach certain financial goals. The whole message is man-centred and not God-centred. Believers are considered to be “God-like creatures”. Believers become super beings because of the indwelling of the Spirit. This research deals with the legitimacy of the so-called prosperity theology. The exegetical methods used by these advocates, as well as their theology and ethics will be critically evaluated. The researcher is convinced that through this research a balanced Biblical view can be presented on “money” and “material blessings”. / Prof. J. A. du Rand

D. Litt. et. Phil / The purpose of this research was to answer the following question: The funding of the church according to the book of Acts: Socialistic or capitalistic? Can this model of giving be developed and defended that promotes and integrates the believer and his material possessions while at the same time respecting the believer as an autonomous agent, who, as such, may be led by the Holy Spirit to give up all his possessions in support of the work of the Lord? In order to answer the research question a discourse analysis of selected verses in the Sermon on the Mount (SM) regarding possessions is undertaken as well as an analysis of verses selected from the book of Acts regarding money and possessions. The ethical guidelines as presented in the SM, can serve as a guideline for each believer as the SM presents God’s standard in a practical manner. Due to the social environment during the first century A.D., which could have had an influence on the manner in which the early believers used their material possessions to support the work of the Lord, a social scientific investigation of the first century A.D. is undertaken. The introduction to the research as well as an Old Testament (OT) background regarding the role possessions played in worshiping the deity is presented in the opening chapters. The conclusion reached was that money and possessions have always played a vital role in the relationship between the believer and the deity. It was also established that specific laws concerning “giving” developed over a period during OT times, which was meticulously followed by Israel. The New Testament (NT), however, takes on a new direction when it comes to giving, and this new standard of giving is investigated against the backdrop of the social and religious environment of the first century A.D. The question as proposed in the study is answered in chapter 5. Guidelines regarding “giving” are submitted in which I hope would free many believers from the legalism clearly evident in many teachings. Chapter 6 contains a critical evaluation of the two “giving” philosophies, presented by scholars. This study xiv reveals that much of what is being taught and practised among believers today with regard to giving to God, is based on the prescriptive patterns of the OT examples of giving. Most of these models or theories fail to provide specific guidelines for the believer to make the crucial distinction between autonomous choices and choices dictated by the Holy Spirit. Chapter 7 concludes with a synthesis of the entire study.

京都大学 / 0048 / 新制・課程博士 / 博士(文学) / 甲第22193号 / 文博第840号 / 新制||文||692(附属図書館) / 京都大学大学院文学研究科行動文化学専攻 / (主査)教授 吉田 豊, 教授 磯貝 健一, 准教授 CATT Adam Alvah / 学位規則第4条第1項該当 / Doctor of Letters / Kyoto University / DGAM

Observations or a small group of pikas, (Ochotona princeps) occupying a southwest facing roadfill on Mt. Hood, Oregon (1518 m) were made during the fall or 1976. Territorial sizes of 305.5 m2 and 121 m2 were determined based on territorial displays. These territories were compared with those observed in other studies. The mean distance to the nearest neighbor was 15.1 m. A pair relationship between two of the pikas and a dominance order are discussed. The seasonal progression of the haypiles and the reactions of the pikas to other animals are also noted.

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