prophet

The phenomenon of prophecy draws the attention of anyone devoted to the study of the supernatural communication. Messages from God, visions of the future, or insights into things normally hidden, all represent the experiences characteristic of a prophet. Some maintain that the “institution” of the prophets with the authentic gift belongs to the past. [1] This essay will argue that the prophetic experience, as complying with all the requirements of its definition and ‘qualifying’ elements, continues to exist up to this very day. The prophet represents someone with the alleged access to the divine truths and who communicates these to the society. Valid his or her declarations of the supernatural contact or not, this definition allows for the individuals beyond the territory of the biblical times to claim the title of the prophet. To illustrate this, this essay will present various aspects characteristic of the prophet and will aim to show how different individuals from outside the realm of the ancient world express them. As it will be contended, the potential lack of the authenticity of their contact cannot become the disqualifying element since none of the prophets, ancient or contemporary, can undergo verification. Therefore, based on the definition only, their names should be included in the list of the prophets.

So what exactly designates an individual a prophet? Not surprisingly, it can be no other than the reception of some form of a divine encounter that represents the first and foremost qualifying element. However, not only the encounter itself but rather the message that God reveals to prophets constitutes the essential aspect of the experience. The ancient prophets all received communication with the heavenly realm, either with angels or God himself. Their followers regarded them as the holy men and women whom God chose to bestow sacred information on. When analyzing the individuals across the ages who claimed to have obtained such a contact, one can not help but marvel at the magnitude of the alleged communication. It is easily discovered that the ancients do not constitute the only ones to have enjoyed a privilege of speaking with God. Joseph Smith, a founder of the Mormon faith, Reverend Moon from the Unification Church, David Koresh, George King, Ann Lee, Rael, and a countless number of others, all maintain that God, or other heavenly beings, communicated with them.

The ‘encounter with the divine’ aspect of the prophetic experience does not, however, constitute what makes one a prophet. A large number of mystics worldwide throughout the ages received access to the spiritual spheres and still their experiences do not qualify as prophetic. The expression of the obtained insights to the society represents a vital component extremely characteristic of those we call prophets. The mystics phrase their experiences as ineffable. The prophets’ encounters, on the other hand, lose their meaning if not expressed to the community. The prophets represent the “mouth” (Ex. 4; Deut. 18-19-22), or “vessels” of God who must speak forward to channel the message given to them. As Heschel rightly put it, the prophet is “neither the author nor the final addressee.” [2] Without sharing the revelations with people outside, the prophesy experience cannot be complete.

Furthermore, prophets’ message usually ties with the social situation of their times. They usually appeal to somehow reform it and bring about a form of historical or cultural change. In biblical times, it was the fate of the Israel nation that prophets were mainly preoccupied with. In contemporary times, this tendency of the prophetic figures to speak against social injustice continues. James Jones represents only one of the spiritual leaders who preached on human freedom, rights, and equality. [3] Joanna Southcott, again, claims to have heard a voice who offered her some explanation on how to resolve the issues of social unrest prevalent in England at her times. [4] The message given to Rael about the origin of humankind and how to elevate it into the “new age” is shared with the world as well. The prophets outside of the ancient reality definitely comply with the qualifications so far.

The tendency to somehow relate to the future represents another element of the prophetic experience. The biblical saints spoke frequently of the upcoming events. So did Nostradamus when he put forward predictions about to come true in the century ahead. Saint Seraphim of Sarov, in the lines of prophesying about the fate of the nation, foretold the suffering of Russia and its consequent renewal. [5]

The extraordinary powers and ability to heal belongs to other “skills” performed by prophets. Moses, Elisha, or Elijah (Deut. 34:10-12) did remarkable wonders and this, according to many, validates them as prophets. If definitely so, the list of the healing miracle-doers outside the ancient times awaits closer scrutiny. Among them, the Russian mystic Rasputin certainly deserves attention. Not only did he receive heavenly visions but he healed miracously as well. If such was a case, why not recognize him as a prophetic figure? In applying certain abilities to the ancients in the attempt to validate them as prophets, the same criteria should be applied when analyzing the more contemporary ones.

Visions that the officially recognized prophets enjoyed represent probably one of the most distinguishing features of their experiences. Upon the study of a large number of individuals it appears, however, that the phenomenon of visions does not represent an isolated to the past occurrence. Quite the contrary. Visions happen to manifest to people reasonably frequently. It is not only Samuel, Moses, Muhammad, Zarathustra, or Ezekiel who entered through the portal to the heavenly sights. George King, a twentieth century yogic master, mystic and spiritual leader, received a divine contact similar to that of the Muslim prophet. Muhammad reports hearing Gabriel’s command informing him on his new mission. Similarly King, during his daily morning household activities, experienced the strange occurrence of the supernatural nature. He heard the voice from ‘nowhere’ that revealed to him he was to become the channel for the Interplanetary Parliament. [6] The list of individuals with visions is simply enormous. Ellen white obtained insights into the heavenly battles between the forces of good and evil. Saint Seraphim reported the sighting of the Virgin Mary as well as demons. [7] Analyzing contemporary figures, the conclusion emerges that the visions have never ended manifesting.

Despite a large number of visionary experiences, some people might argue that it is not the claim of the divine contact itself that makes in individual a prophet but rather the accuracy of it; the true communion with and revelation from God. At this point it must be argued back that the authority, the source, or the correctness of the prophetic experiences cannot become a qualifying element given the impossibility of ever arriving at the definite truth about them. The accuracy of the prophecy represents a subject of a totally different analysis. It has nothing to do with the fact that many contemporary figures do display an array of elements that characterize the prophetic experiences of the past. If those holy men received the title of the prophet based on those several criteria-so should the contemporary ones. If, on the other hand, the critics choose to dismiss more contemporary individuals with the same characteristics as the old prophets on certain grounds, they should dismiss the ancient ones as well on precisely same grounds. In the case of the prophets of the past, even less is actually known; there exist much less facts to verify their truthfulness. They emerge, as Wilson boldly expresses, as “lifeless individuals.” [8]

The ancient experiences do manifest characteristics of prophesy but, when analyzed solely from this perspective, so do the other less commonly recognized spiritually inclined individuals. The prophets of the past did not really seek their vocation. The revelations sometimes “possessed” their being despite their will (1 Sam 10:13). At other times, it was the experience of the call they knew they could not resist (Samuel). They speak about being “taken by the Spirit.” The modern prophets, as we should call them, report similar experiences. They often mention becoming overcome by a raptus mentis, [9] a heightened awareness of certain aspects of life, a divine illumination taking over their ordinary consciousness. Guru Nanak, a founder of the Sikh religion spent long periods of time in trance under the “spell” of this form of experience. [10] Madame Blavatsky, Joanna Southcott, as well as Alister Crowley delivered their writings in the similar fashion; both under the direct influence of higher entities- taken by the Spirit in biblical words.

All prophets of the ancient times revealed their messages with the sense of a mission. They believed they were the ones sent by God to do his work. Again, it must be pointed out, if such was another criterion for them to attain a prophetic position, the contemporary era does not lack in individuals who, as they claim, belong to the chosen ones to carry out divine tasks. The prophets always felt that these tasks, as Jeremiah expressed, had to be performed (Jer. 6:11, 15:17, 20:9). Saint Teresa of Avila carried on with the religious duty despite the physical turmoil. Guru Nanak traveled large distances with the sense of mission to spread widely God’s message. King climbed nineteen mountains around the world to specially charge them with the divine energy to alleviate suffering of humanity. Reverend Moon believes he represents the one to eliminate evil. Ellen White fulfilled her mission to draw people back to the scriptures and prepare the way for the second coming of Christ. Mother Ann Lee, on the other hand, believed she WAS the second coming of Christ. [11]

Again, it must be stressed that the quality and authenticity of these individuals’ experiences does not represent the scope of the analysis. That cannot be concluded as it cannot be assessed whether the old prophets truly experienced what they reported either. The appeal to include the contemporary figures among the prophets is based solely on the list of criteria assigned to the ancient figures believed to have experienced prophesy. After all, why should the prophetic experiences remain reserved to our ancestors only? David Berg from the “The Family” cult taught that the act of prophesying-the forthtelling, belongs to God’s nine gifts (1 Cor. 12:8-10) and, as the Bible reveals, it should be desired and sought by all (1 Cor. 14:1,5, 39, 1 Thes. 5:20). If such is the case, the institution of prophecy probably did not end with the last biblical prophet.

To believe that the phenomenon of prophecy belongs to the past represents a bias approach. As the examples of various figures mentioned in the essay aimed to demonstrate, the qualities displayed by the officially recognized prophets can be easily traced in myriad of individuals throughout the ages. It is beyond the scope of this essay to argue whether they truly received the divine contact or not. However, on the sole basis of what we historically possess, that is the writings and documents, none of the ancient prophets expressed unique characteristics elevating them beyond the later ones. On the contrary, in the case of more modern prophetic experiences, the phenomena they demonstrate can be often verified, witnessed, and observed not only with our faith, as is the case with the old prophets, but with the scientific equipment and our own eyes and ears. There probably exist a huge number of deceivers and the deluded ones who claim to have received a divine contact. Nevertheless, no one can prove the ancient ones did not belong to this group either. If we accept them as prophets, so we should be no less accepting of the modern ones. Consistency when applying terms to prophetic experiences should be always maintained and biases forgotten. For the sake of the religious truth.

Scott, R. B. Y., The Relevance of the Prophets, MacMillan Publishing Co., New York, 1968

Wilson, R. R., Prophecy and Society in Ancient Israel, Fortress Press, Philadelphia, 1980

Prickett, S. and Barnes, R., The Bible, Cambridge University Press, Cambridge, 1991

[1] R. B. Y. Scott, The Relevance of the Prophets, MacMillan Publishing Co., Inc., New York, 1968, p. 1

[2] A. J. Heschel, Vol. II, The Prophets, Harper Colophon Books, New York, 1969, p. 141

[3] Jesse Kurtz-Nichol, ‘Jones Town; Examining the People’s Temple’, http://www.owlnet.rice.edu/~reli291/Jonestown/Jonestown.html, created for Rice University (accessed

4 November 2005)

[5] ‘1903-2003-Miracle and Prophecy at Diveyevo’ in Orthodox England, http://www.orthodoxengland.btinternet.co.uk/seraphim.htm, (accessed 5 November 2005)

[6] G. King, The Nine Freedoms, The Aetherius Press, Los Angeles, 1963, p. 8

[7] ‘1903-2003-Miracle and Prophecy at Diveyevo’ in http://www.orthodoxengland.btinternet.co.uk/seraphim.htm, (accessed 5 November 2005)

[8] R. R. Wilson, Prophecy and Society in Ancient Israel, Fortress Press, Philadelphia, 1980, p. 2

[9] Heschel, p. 147

[11] D. Harlan, ‘The Shakers’ in The Religious Movements, http://religiousmovements.lib.virginia.edu/nrms/Shakers.html, University of Virginia, 2001 (accessed 5 November)