Acton Institute Powerblog

What Would Jesus Drive? A Cadillac, of course!

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There’s a new answer to the question, “What would Jesus drive?”, a contention that won’t sit well with the environmental activists who first raised the question.

The inevitably revisionist logic of the prosperity gospel has to hold that “Jesus couldn’t have been poor because he received lucrative gifts — gold, frankincense and myrrh — at birth. Jesus had to be wealthy because the Roman soldiers who crucified him gambled for his expensive undergarments. Even Jesus’ parents, Mary and Joseph, lived and traveled in style.”

As the Rev. C. Thomas Anderson, senior pastor of the Living Word Bible Church in Mesa, Arizona, says, “Mary and Joseph took a Cadillac to get to Bethlehem because the finest transportation of their day was a donkey. Poor people ate their donkey. Only the wealthy used it as transportation.”

After all, who would want to follow a poor Jesus? “That’s so pathetic, to say that Jesus was struggling alone in the dust and dirt,” Anderson says. “That just makes no sense whatsoever. He was constantly in a state of wealth.”

While the materialistic economism of the false prosperity gospel continues to spread like wildfire, the Lausanne Theology Working Group says that “the teachings of those who most vigorously promote the ‘prosperity gospel’ are false and gravely distorting of the Bible.”

For more, check out what J. Kwabena Asamoah-Gyadu has to say in CT’s Global Conversation, and the accompanying video:

The Prosperity Gospel from The Global Conversation on Vimeo.

Jordan J. Ballor Jordan J. Ballor (Dr. theol., University of Zurich; Ph.D., Calvin Theological Seminary) is a senior research fellow and director of publishing at the Acton Institute for the Study of Religion & Liberty. He is also a postdoctoral researcher in theology and economics at the VU University Amsterdam as part of the "What Good Markets Are Good For" project. He is author of Get Your Hands Dirty: Essays on Christian Social Thought (and Action) (Wipf & Stock, 2013), Covenant, Causality, and Law: A Study in the Theology of Wolfgang Musculus (Vandenhoeck & Ruprecht, 2012) and Ecumenical Babel: Confusing Economic Ideology and the Church's Social Witness (Christian's Library Press, 2010), as well as editor of numerous works, including Abraham Kuyper Collected Works in Public Theology. Jordan is also associate director of the Junius Institute for Digital Reformation Research at Calvin Theological Seminary.

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