It is clear from merely the titles of Kenyon’s books that his was a polemical aim directed against the established churches with whom he had become disillusioned. 5 Ern Baxter remembers that Kenyon spoke very positively of Key to the Scriptures by Mary Baker Eddy (the mother of Christian Science), claiming that there was a lot that could be learnt from her. The influence of the metaphysical cults is clearly visible in his work, and while he claims to remain resolutely Christian, and indeed explicitly refutes elements of the metaphysical cults, yet he simultaneously, often in the same breath as his rebuke, asserts the foundational beliefs of these cults. Kenyon attended the Emerson College of Oratory in Boston, Mass., during the last decade of the nineteenth century, a college which was at the time immersed in the metaphysical cults, and the underlying New Thought. He actually wrote that the Pentecostal movement was as destructive as it was instructive. Even though he may have influenced many of the post-war Pentecostal healers, the dominating influence on his theology is in fact the metaphysical cults which abounded at the turn of the century. Having isolated Kenyon as the source of prosperity theology, McConnell has one final surprise up his sleeve-that E. Actually, it would not be overstated to say that the very doctrines that have made Kenneth Hagin and the Faith movement such a distinctive and powerful force within the independent charismatic movement are all plagiarized from E. Whereas Hagin appears to have copied only occasionally from sources other than Kenyon, he has plagiarized Kenyon both repeatedly and extensively. The word-forword uniformity of the two men is beyond the bounds of coincidence, and McConnell writes that the passages he cites are merely representative ones drawn from just eight books: ‘Many more could be cited’.… 3 All of Hagins work postdates Kenyon’s, who in fact died in 1948.
Kenyon, and the overwhelming conclusion is that Hagin has directly plagiarized Kenyon. He places side by side several passages from the works of both Hagin and a man called Essek W.
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Hagin’s claim that the new teaching was given to him personally by Jesus through a series of divine visitations during the 1950s does not match the evidence uncovered by McConnell. 2īut, if Hagin is the father of the faith movement, then he is not the author of its teaching. These men include Kenneth Copeland, Frederick Price and Charlie Capps. These leaders do in fact openly acknowledge Hagin as variously the human source of their inspiration, the fount of their teaching, and their spiritual mentor. is quoted as writing of his father: ‘Almost every major faith ministry of the United States has been influenced by his ministry.’ Then, from correspondence with the major leaders with in the movement, McConnell shows that Hagan Jr. Hagin as the father of the faith movement. 1 His first move is to establish Kenneth E. The origins of prosperity theologyĪn American, Daniel McConnell, has conducted a piece of research which is extremely illuminating in establishing the origins of prosperity theology. Neither of these titles is original to me, nor are they the only ones which are used, but what I mean by them should become apparent. I choose to call this particular corpus of beliefs prosperity theology, and the movement which adheres to it the faith movement. It is the purpose of this article to trace the origins of this expanding world-wide movement and to deal with some of its tenets. On the other hand, this gospel has been adopted by some established churches of the charismatic disposition. On the one hand, there are individuals who have travelled from America to establish new churches which preach this distinctive gospel. Its birthplace is the United States of America, and the spread around the world seems to have been effected via two distinct routes. Since then, however, this teaching has become well known in Britain, and together with its related dogmas, forms a corpus of beliefs which is increasingly taught and accepted around the world. At the time I was barely aware that such an attitude existed, but I thought it significant that the secular examiners were in a position to be able to hold it against me. Several years ago, the author’s thesis ‘Christian Faith and Company Culture’ was criticized for not dealing with the argument that all faithful Christians should automatically prosper as of divine right.
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