Dangers of Word of Faith Movement Teachings and Theology

The Word of Faith movement, while often presenting itself as Christian, contains teachings that diverge significantly from historical Christian doctrine, posing several dangers to believers. One primary concern is its understanding of faith, which often elevates human declaration to a level that can be seen as manipulative of God ^[6].

Historically, Christian theology defines faith as a trust in God and His revealed word, not as a force that can be wielded by individuals to achieve desired outcomes ^[7]. Charles Hodge describes faith as an inward experience and a recognition of divine authority, analogous to how people recognize the moral law ^[1]. John Calvin emphasizes that faith is inextricably linked to God's Word; it is not a product of human imagination but depends on God's testimony to His goodness ^[6]. He further states that "to hear" is uniformly taken for "to believe," indicating that faith is a response to divine teaching ^[5]. The Word of Faith movement, however, often teaches that believers can "speak things into existence" or "confess" health and wealth, implying that faith is a power that compels God rather than a receptive trust in His will. This can lead to disillusionment and spiritual harm when desired outcomes do not materialize, as it misrepresents the nature of God and prayer.

Another danger lies in the movement's approach to suffering and illness. While traditional Christian teaching acknowledges suffering as a part of the human condition and a potential means of spiritual growth, the Word of Faith movement often attributes sickness and poverty to a lack of faith or unconfessed sin ^[8]. This perspective can lead to guilt and condemnation for those who are ill or struggling financially, rather than offering comfort and support. Aquinas, for instance, notes that faith can lead to an apprehension of "penal evils" in accordance with divine judgment, suggesting a recognition of consequences, but not that all suffering is a direct result of individual faith failures ^[2].

The movement's emphasis on material prosperity as a sign of God's blessing also contrasts with biblical teachings that warn against the love of money and highlight the spiritual dangers of wealth ^[9]. This focus can distract believers from the core tenets of the Gospel, such as repentance, humility, and service to others. Augustine warned against misinterpreting scripture to fit one's own opinions, noting that such an approach can lead to anger with scripture rather than self-reflection when contradictions arise ^[4]. Calvin also cautioned against those who "misrepresent the truth," urging believers to distance themselves from such teachings ^[3]. The Word of Faith movement's teachings can create a false sense of entitlement and a transactional relationship with God, where divine favor is contingent upon human performance and positive confession.

Sources

CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 11: of research or argument, but of inward experience. The change may, and often does, take place in a moment. The faith of a Christian in the Bible is, as before remarked, analogous to that which all men have in the moral law, which they recognize not only as truth, but as having the authority of God. What the natural man perceives with regard to the moral law the renewed man is enabled to perceive in regard to “the things of the Spirit,” by the testimony of that Spirit with and by the truth to his heart. Proof from Express Declarations of S”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Effects of Faith, Art. 1: Article: Whether fear is an effect of faith? I answer that, Fear is a movement of the appetitive power, as stated above (FS, Question [41], Article [1]). Now the principle of all appetitive movements is the good or evil apprehended: and consequently the principle of fear and of every appetitive movement must be an apprehension. Again, through faith there arises in us an apprehension of certain penal evils, which are inflicted in accordance with the Divine judgment. In this way, then, ”
CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 26.4: on familiar terms with those men, the danger is, lest they insinuate themselves under the guise of our friendship. 117 117 “ Il y a danger que nostre amitie ne leur serve d’une couverture pour avoir entree a abuser les gens .” — “There is danger lest our friendship serve as a disguise for obtaining access to deceive people.” We should therefore, labor to the utmost, that all may know, that so far are we from being agreed with them, that they have no communication with us. 118 118 “When we hear that they who thus misrepresent the”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 37.--DANGERS OF MISTAKEN INTERPRETATION.: For if he takes up rashly a meaning which the author whom he is reading did not intend, he often falls in with other statements which he cannot harmonize with this meaning. And if he admits that these statements are true and certain, then it follows that the meaning he had put upon the former passage cannot be the true one: and so it comes to pass, one can hardly tell how, that, out of love for his own opinion, he begins to feel more angry with Scripture than he is with himself. And if he”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: ), to hear being uniformly taken for to believe . In fine, in Isaiah the Lord distinguishes the members of the Church from strangers by this mark, “All thy children shall be taught of the Lord,” ( Is. 54:13 ); for if the benefit was indiscriminate, why should he address his words only to a few? Corresponding with this, the Evangelists uniformly employ the terms believers and disciples as synonymous. This is done especially by Luke in several passages of the Acts. He even applies the term disciple to a woman ( Acts 9:36 ). Wherefore”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: ). 31. Hence again we infer, as has already been explained, that faith has no less need of the word than the fruit of a tree has of a living root; because, as David testifies, none can hope in God but those who know his name ( Ps. 9:10 ). This knowledge, however, is not left to every man’s imagination, but depends on the testimony which God himself gives to his goodness. This the same Psalmist confirms in another passage, “Thy salvation according to thy word,” ( Ps. 119:41 ). Again, “Save me,” “I hoped in thy word,” ( Ps. 119:146, ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 13: Spirit which reveals his glory and his love, without the feelings of reverence, love, and trust mingling with the act and constituting its character. Nor is it possible that a soul oppressed with a sense of sin should receive the promise of deliverance from its guilt and power, without any feeling of gratitude and confidence. The act of faith in such a promise is in its nature an act of appropriation and confidence. 2. We accordingly find that in many cases in the Bible the word trust is used instead of faith. The same act or state of min”
Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. X.--EXHORTATIONS TO PRAYER, HUMILITY, ETC. (part 2): them; they know not what they do."[13] If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the servant of Christ. Take heed that no plant of the devil be found among you, for such a plant is bitter and salt. "Watch ye, and be ye sober,"[14] in Christ Jesus.”
2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:6: of this sort--Greek, "of these," such as were described (Ti2 3:5). creep into--stealthily. laden with sins-- (Isa 1:4); applying to the "silly women" whose consciences are burdened with sins, and so are a ready prey to the false teachers who promise ease of conscience if they will follow them. A bad conscience leads easily to shipwreck of faith (Ti1 1:19). divers lusts--not only animal lusts, but passion for change in doctrine and manner of teaching; the running after fashionable men and fashionable tenets, drawing them in the most opposite dir”

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