WRITTEN PROPHECIES: A QUESTION OF AUTHORITY

by Cecil M. Robeck, Jr.

A Survey of the Practice

"All modem prophecy is spurious! God's truth has come to us in a

fixed and finished objective revelation. We must not accept the new
'revelations' of neo-pentecostalism."1 Thus goes the argument of
Walter Chantry, an argument which has often been echoes in Re-
formed, Dispensational, and Restorationist circles. The canon of
Scripture, composed of sixty-six divinely inspired books has been given
as the "... rule of faith and life."2 This was the affirmation provided by
the reformers who responded to Rome's claim to coordinate rules of
faith, Scripture and ecclesiastical tradition, with their battle cry, "Sola
"
scriptural"
Classical pentecostals and protestant charismatics have normally
made the same affirmation as the reformers did with respect to their
understanding of the role of Scripture. It is a fixed, finished, and
objective revelation. Indeed, pentecostals and charismatics alike have
regarded the Bible as their "all sufficient rule for faith and practice."3 A
few groups, while affirming the inspiration of all sixty-six books of the
Bible, have affirmed the New Testament as providing "the only rule for

lWalter J. Chantry, Signs of the Apostles(2nd ed; Edinburgh: The Banner of Truth
Trust. 1976, 37.

2The Westminster Confession of Faith, 1.2.

3 While wordingmay vary, this concept is held by the Assemblies of God, Pentecostal
Assemblies of Canada, Churches of God in Christ, International Church of the Foursquare
Gospel, Pentecostal Free Will Baptist Churches, Open Bible Standard Churches,
Pentecostal Churches of God, Pentecostal Holiness Churches, and the United Pentecostal
Churches.
Cecil M. Robeck. Jr. is Director of Student Affairs at Fuller Theological Seminary,
Pasadena. California. Cecil is a Ph.D. candidate at Fuller, as well.

26
government and discipline."4 Yet, it can be said that the majority of
pentecostal and charismatic groups seem to lie within the Reformation
tradition in their understanding of Scripture.
Roman Catholic charismatics, however, are still loyal to the Roman
position. They hold to the inspiration of the same sixty-six books as their
protestant counterparts, but they also believe in the "teaching authority
of the Church."5 However, pentecostals as well as Protestant and
Roman Catholic charismatics seem to hold to the same basic under-
standing of what constitutes the gift of prophecy, and how it relates to
Scripture. It is not the ability to preach,6 although at times preaching
and prophesying seem to overlap.7 It appears rather to be a spontan-
eous manifestation of God's grace, received by revelation, (sometimes
as a vision, at other times as impressions or thoughts) and spoken by the
Spirit through a Christian, in the language of those intended to hear the
prophetic word.8 It comes as a word spoken to a specific situation. Its
purposes vary, but essentially it is given to the community of faith
"... for their upbuilding and encouragement and consolation
(I Cor. 14:3)."9
Similarly, within pentecostal and charismatic circles there appears
to be a common recognition of the relationship which exists between
Scripture and the on-going prophetic tradition. The role which con-
temporary prophetic utterances fill is subservient to that role filled by
Scripture. The contemporary gift of prophecy falls under the authority

4"Twenty-nine Important Bible Truths" (Cleveland: The Church of God of

Prophecy, n.d.), 2; Minutesof the56th GeneralAssemblyof The Church of God(Cleveland:
Church of 'God Publishing House, 1976), Supp., 6.

5"How Should We Respond?: An Interview with Kevin Ranaghan." New Covenant

7:8 (1978), 10; Bruce Yocum, Prophecy (Ann Arbor: Word of Life, 1976), 90-91.

60scar Cullman,Early Christian Worship(Studies in Biblical Theology 10, London:

SCM Press Ltd., 1953), 20-21,R. B. Y. Scott,"Is Preaching Prophecy?" Canadian Journal
of Theology 1:1 (1955), 11-18; Dick Mills, "The Gift of Prophecy." Logos Journal 8:4
(1978), 56.
7E. Earle Ellis, "Prophecy in the New Testament Church-and Today." in J.
Panagopoulos, ed., Prophetic Vocation in the New Testament and Today (Novum
Testamentum Supplement 45; Leiden: E. J. Brill, 1977), 54-57.

8For an understanding of the gift of prophecy in the New Testament see Cecil M.
Robeck, Jr. "The Gift of Prophecy in Acts and PauL" Studia Biblicaet Theologica5 (1975),
no 1:15-38, no 2:37-54. , .

9 AllScripture quotations are from the Revised Standard Version.

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of Scripture,.10 Roman Catholic charismatics also subscribe to this
understanding of the way in which Scripture and prophetic oracles
relate to one another.ll
Reformed Christians, like Walter Chantry, are aware that pente-
costals and charismatics claim that the infallible Scripture and con-
'
temporary prophetic oracles'are not to be equated in terms of their
authority.12 Yet, there are practices in which pentecostals and charis-
matics have indulged or are currently participating which send forth a
confusing message as to what they do believe. While there is the de jure
claim that Scripture holds the ultimate authority, there are de facto
practices which appear to deny that claim. Indeed, Chantry's remark
that those who attend pentecostal/charismatic meetings "... are more
elated over the words of the twentieth-century prophets than over the
inscripturated words of Christ and his apostles"13 is all too true. It may
very well be the case that this state of affairs can be traced to the misuse
and/or abuse of prophetic gifts by those who practice them. One
practice which has contributed to this confusion is the publication of
written prophecies.
Prophetic oracles have been recorded in written form for millennia.
They form a substantial portion of the Old Testament Canon.14 A
number of them are preserved in the New Testament Canon as well. 15
Because prophetic activity appears to have been widespread in the early
Christian community, it should come as no surprise for us to find that

lOCecil M. Robeck, Jr. "The Gift of Prophecy and the All-Sufficiencyof Scripture,"
Paraclete 13:1(Winter, 1979), 27-31;Donald Gee, ConcerningSpiritual Gifts(Springfield:
Gospel Publishing House, 1972), 53;John Stevens Kerr, The Fire Flares Anew: A Look at
the Now Pentecostalism (Philadelphia: Fortress Press, 1974), 90.

11 Yocum,Prophecy, 112; "How Should We Respond?" 10.

12Chantry, Signs of the Apostles 25.

13Chantry, Signs of the Apostles 23.

14The Former Prophets (Joshua through 2 Kings) and the Latter Prophets (Isaiah,
jeremiah. Ezekiel, and the Twelve Minor Prophets) comprise 21 or 39 books in the
English Canon. Much of Daniel is an anthology of apocalyptic visions (Dan. 7:1-12:13. '
Examples of other prophetic oracles may be found in 2 Chr. 20:37 & Ps. 16:8-11.
examples include: Matt. 24:3-25:46; Mark 13:1-37, Luke 1:67-79; 21:5-36; Acts
10:9-21: 13:2; 21:11; probably 2 Thess. 2:3-4, 6-12; possibly I Thess. 4:15-18, and the
book of the Revelation (see particularly Rev. 1:3; 22:10, 18-19).

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visions16 and prophetic oraclesl7 were often written down and
circulated throughout the Christian community for centuries.18
R. Gerlad Culleton, in his book The Prophets and Our Times has
collected nearly 150 "prophetic texts" extending from the Fathers of the
early church to the present.19 While it is clear that not all of these texts
would be considered as genuine prophetic manifestations as they have
been defined in this paper, a number of them do fit that description.
This would seem to indicate at the very least that the practice of writing
visionary revelations and prophetic oracles for wider distribution is both
an ancient and continuing one. Yet it is a practice which at times has
provoked and continues to elicit some serious practical and theological
discussions in various quarters of the Church.
Among the early publishers of prophetic oracles in Pentecostal
circles were the editors of the Weekly Evangel, later called the Christian
Euangel, and finally named the Pentecostal EvangeL Between January
29, 1916 and October 2, 1920, the editors of this official weekly organ of
the Assemblies of God published for general circulation nearly two
dozen visions,20 dreams,21 verbatim prophecies,22 and interpretations

16`ghepherdof Hermas,Vision 1.1-4.3; The Passion of Perpetuaand Felicitas 1.3 ;2.3;

4.1-2;Epistle Concerningthe Martyrdomof Polycarp5, 12; Tertullian, Treatise on the Soul
9.4; Cyprian, Epistle 2.1; 7.3-6; 9.4; Treatise 7.19; Pontius, The Life and Passion of
Cyprian, Bishop and Martyr 12; Epiphanius, Panarion 49.1.
17Ignatius, To the Philadelphians 7; Origen,Against Celsus 7.7-10; Tertullian, On the
Veilingof Virgins 17.3; On Flight in Persecution 9.4; Cyprian, Epistle 68.10; 8.4; 55.1;
Epiphanius, Panarion 48.2, 4, 10-12; Didymus, On the Trinity 3.41.11
lBCyprian, Epistle 7.7; 78.2; Eusebius, Ecclesiastical History 5.18.5.
19R. Gerlad Culleton, The Prophets and Our Times (2nd Rev. ed; Taft, CA; Rev.
Gerald Culleton, 1943).
20Mrs. T. C. Todd, "A Vision," WeeklyEuangel 126 (Feb. 12, 1916), 11; Mrs. A. B.
Wray,"A Visionand an Important Message," WeeklyEvangel 164 (Nov. 11,1916), 3;S. E.
Lura, "A Vision in the Heavens," WeeklyEvangel 207 (Sept. 15, 1917, 15;Marietta Davis,
"A Visionof the Abyss," Part 1, PentecostalEvangel 344-345 (June 12, 1920), 6-7 Part
; 2,
346-347 (June 26, 1920), Part 3, 350-351 (July 24, 1920) 6-7.
2lMrs. J. C. Miller,"A Dream," WeeklyEvangel 125 (Jan. 19, 1916), 6;F. A. Graves,
"The Quaker Girl's Dream," WeeklyEuangel 126 (Feb. 12. 1916), 11; B. S. Moore, "A
Dream of Christ's Coming," WeeklyEvangel 195 (June 23, 1917), 2;Florence Personeus,
"A Dream with a Timely Meaning,"PentecostalEvangel 328-329 (Feb. 21, 1920), 9;Flora
E. Williams, "A Dream Vision," Pentecostal Euangel 360-361 (Oct. 2, 1920), 9.
22Miss M. McCarthy, "God's Message to the Nations: A Prophecy, Part 1,"
Christian Evangel 298-299 (July 26, 1919), 3; Part 2, 300-301 (Aug. 9, 1919), 6; Parts 3
and 4, 302-303 (Aug. 23, 1919), 6-7; "The Coming Outpouring (A Message Given in
Prophecy)," Christian Evangel 298-299 (July 26, 1919), 6 ;"Prophecy Given After Heavy
Storm of Rain," Christian Euangel 306-307 (Sept. 24, 1919), 7; "Prophetic Vision of the
Lord's Second Coming, The Great Tribulation, and the End of the World," Part 1,
Pentecostal Evangel 338-339(May 1, 1919), 1-3;Parts 2 and 3, 340-341(May 15, 1920), 6-
7.
-29-
of tonues.23 Some were even re-issued in tract form for wider distri-
bution.24
Explanatory notes by the editors of the Evangel which outlined the
circumstances under which these prophetic words had been spoken, the
purpose for which they were being published, or the way in which they
were to be received by the reading public were few.25 In most instances
the word was published without comment, sometimes anonymously.26
Occasionally an explanation of the circumstances under which the
prophetic word was received, the message itself, and/or an interpre-
tation of its meaning were included by the person who had submitted
the item for publication.27
Editorial policy apparently allowed freedom of expression through
prophetic words, and these oracles covered a variety of subjects. As
might be expected, several made reference to the Twentieth Century
outpouring of the Spirit.28 One vision, said to support the doctrine of
the Trinity, appeared in the Evangel one month following the General
Council meeting which rejected the teachings of the New Issue, and
formally adopted a trinitarian statement.29 Among the eschatologically
oriented visions and/or prophecies which appeared, at least one seems
to have brought about a sizable controversy at the 1917 General Council
meeting. It seemed to have suggested that the Lord would return in
September, 1917.30

E. Moody, "A Message Given in Tongues and Interpretation," Pentecostal

Evangel 346-347 (June 26, 1920), 8.

24"Price List of Evangel Tracts" (Tracts #65, 70, 73), Pentecostal Evangel 360-3611
(Oct. 2, 1920), 16.

25For examples of such a note see Mary McCarthy, "God's Message to the Nations: A
Prophecy, Part 1," 3; Marietta Davis,"A Visionof the Abyss," Part 1, 6 "Prophetic
; Vision
of the Lord's Second Coming." 1.
26So, "Prophecy Given After a Heavy Storm of Rain," 7; W. E. Moody, "A Message
Given in Tongues and Interpretation," p. 8.

2 7 So,Mrs. J. C. Miller, "A Dream," 6; Mrs. A. B. Wray,"A Vision and an Important

Message," 3.

28"The Coming Outpouring," 6; "Prophecy Given After A Heavy Storm of Rain," 7.

29"A Revelation of the Trinity," WeeklyEuangel 166 (Nov. 25, 1916), 3.

30"When Shall We Rise to Meet the Lord?" WeeklyEvangel 184a (Apr. 10, 1917), 2;
"Will the Lord Come in 1917," WeeklyEuangel 186 (Apr. 21, 1917), 4;"1917 an Eventful
Year," WeeklyEuangel 195 (June 23, 1917), 8.

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 The Assemblies of God was not alone, however, in the circulation of
prophecies during the formative years of American Pentecostalism.
They may also be found in the earliest writings of Sister Aimee Semple
McPherson. In the first edition of her autobiography, This Is Thai she
included visions and prophecies, as well as passages of poetic or blank
prose which she claimed to have received by means of the gifts tongues
and interpretation.31 The section was titled "Visions, Prophecies,
Messages in Tongues and Interpretation," and it contained seventeen
separated examples, each from one to seven pages in length.

This section was preceded by a short explanatory note which stated in

part that:

It is a direct result of the restoration of these gifts and

operations of the Spirit that the following messages and visions
are recorded. Sister McPherson claims no authorship as when
these messages were spoken through her, she was completely
under the power of the Spirit as though speaking in tongues,
only that they came in English. Those who were present copied
down the messages word for word as spoken.32

In the second edition of This Is Thai the section containing these

prophetic oracles was retitled "Some Messages in the Spirit-Prophesy
[sic.] and Interpretation."33 It was shortened from that found in the
earlier edition by the deletion of five of the original prophecies or
"prophetic songs." In addition, the explanatory note which had
introduced this section in the 1919 edition was omitted entirely.
Bob Shuler, pastor of Trinity Methodist Church in Los Angeles
during the mid-1920's, and an outspoken antagonist of Mrs. McPher-
son, noted in his book "McPhersonism" the deletion of this "remarkable
explanation." Probably of more significance to this study, however, was
his claim that the "Wording of much of the prophecy is very much

3 1 AimeeSemple McPherson, This Is That (Los Angeles: The Bridal Call Publishing
House, 1919), 638-685.

32Aimee Semple McPherson, This Is That (1919), 635; italics mine.

33Aimee Semple McPherson, This Is That (Los Angeles: The Bridal Call Publishing
House, 1921), 657-688.

- 31-
changed also."34 A comparison of the oracles which are found in the
1919 and 1921 editions of This Is That (this section was omitted entirely
from the 1923 edition), tend to show that Shuler's claim was exag-
gerated. Few examples of rewritten prophecy can be cited. Those few
which exist appear to consist of incidental editorial and typographical
changes.35
A brief survey of the literature reveals that there were also periodi-
cals in early American Pentecostalism which specialized in the circu-
lation of written prophetic messages. Mars. Cora Harris Macllravy, editor .
of a Pentecostal magazine called Elbethel, wrote in 1914 of such a
periodical called Heavenly Messages. It carried oracles spoken through
an anonymous "brother and sister," and their messages were said to
have been "... carefully and prayerfully tried and scrutinized by many
who knew God and had discernment, and who were neither credulous
nor fanaticaL They were convinced that this was the real gift of prophecy
and that the messages were of God."36 The test which was used to
determine their genuineness was the test for fulfillment.
Prophetic messages have not been circulated on a regular basis in
the major organs of most Pentecostal groups since the early 1920's. This
may have been the result of a maturing posture by the leaders of these
groups toward the manifestations of the Spirit. However, the practice of
circulating written prophecies did not die, but rather it was taken over
by various individuals, and smaller organizations. One example may be .
cited in the form of Golden Grain, the monthly publication of the Charles
S. Price Publishing Company. Under the editorship of E. C. Carvell,
prophecies became a regular feature in the final issue of that joumal.37
In these issues, not one word of introduction or explanation was ever

34Rev. R. P. (Bob) Shuler, "McPhersonism"(Fifth edition; Los Angeles: Bob Shuler,

n.d.), 115. His reference is to the 1923edition, but in that edition which was published by
the Echo Park EvangelisticAssociation,Inc., the entire prophetic section was eliminated.
Pagination to the 1923 edition which he cites does not coincide with either the 1921 or
1923 authorized editions.

35 Compare the opening lines of the prophecy entitled "The Voice of the Lord to the
Nations and to the Saints" (1919 ed., 644; 1921 ed., 661), as well as "Awake, 0 Earth!
Jesus is Coming Soon," (1919 ed., 640-643; 1921 ed., 658-661).

36Mrs. Cora Harris Mac Ilravy, "Notice Concerning the Heavenly Messages,"
Elbethet 1:3 (1914), 15.

3' See for instance, "Prophecies," GoldenGrain 31:6 (Nov. 1956), 19-25; 31 :7(Dec.
1956), 13-22;31-8 (Jan. 1957), 16-25;31:9 (Feb. 1957), 20-25; 31:10 (Mar. 1957), 15-24;
31:11 (Apr. 1957), 17-24; and 31:12 (May 1957), 17-25.

32
 made, and the anonymity of the speaker was total. It was apparently
assumed by the editor that the reader was familiar with such
manifestations of the Spirit, and that s/he would know how to make the
appropriate judgements regarding the use of such matters.
Gordon Lindsay's organization, the Voice of Healing, was also
instrumental in circulating written prophecies. They published a volume
of Prophecies for the Church at the End-Time, said to have been given by
the Spirit of prophecy.38 This paperback booklet contained thirty-two
prophecies, each of which was numbered, given a title, and divided into
verses. By all appearances, it could have been a copy of a biblical book
published separately from the remainder of the canon. The one thing
which distinguished it from such booklets, however, was the fact that it
carried an introduction which intended to instruct the reader the role of .
these oracles for the contemporary church.

The introduction reads in part:

These prophecies were given through the Spirit of Prophecy,

and although addressed to certain persons, evidently apply to
the whole Church. The fact of their inspiration is apparent
_ from their own internal evidence. No prophetic utterance in the
New Testament Church, however, is to be compared in au- '
thority to the Holy Scriptures, and indeed it is to be judged by
the Scriptures. The purpose of the Gift of Prophecy is not to
establish doctrine, but to edify the Church, and, with the other
gifts of the Spirit, it shares a part in preparing the Church for
the coming of her bridegroom.

Most of these prophecies are not difficult to understand, al-

though it is always true that spiritual things must be spirit-
ually discerned. It will be noted that they reflect a style
generally followed by the Holy Spirit throughout the Scrip-
tures.39 9
.
Several statements may be made regarding this introduction. First,
it set forth for the reader the relative value of contemporary oracles, and
Scripture. It made Scripture the ultimate authority. Second, it
the of the gift of prophecy to be one of edification, .
proclaimed purpose

38No author, Prophecies for the Church At the End-Time (Dallas: The Voice of
Healing, no date), VoL 1, 32 pp.

39 Propheciesfor the Church At the End-Time, Introduction.

- 33-
rather than the establishment of new doctrine. Third, it claimed for
these utterances some level of inspiration by the Spirit, an inspiration
which was recognizable on the basis of internal evidence. Yet, here the
statement is weak, for exactly what this internal evidence was is not
articulated. The speaker has remained anonymous, as have those who
have judged the oracles to be from God. There is an appeal that spiritual
things must be discerned spiritually, but that too, is left undefined.
There is even a statement regarding the fact that the style of the
prophecies contained in this booklet follow a style used by the Spirit in
Scripture. To what this statement refers is equally unclear, unless it is
that the prophecies are recorded in "King James English."
The Philadelphia Church of Chicago was responsible for the publi-
cation of Birger Claesson's Judgment on Sweden, a series of visions and
prophetic messages given in the early 1950's. 40 As explained in the
foreword of this book, the purpose of publication was twofold. The first
was primarily a sociological one, for it was published to inform American
Swedish Christians (who constitute the majority of Philadelphia Church
pioneers), "What shall happen to our people the Swedes in this age."41
The second was a theological reason, for it was published with an
evangelistic purpose in mind. "If it is not possible for Him God to save
all, nevertheless many will be saved from the awful coming destruction
by His warnings."42
In more recent days, David Wilkerson sought to do somewhat the
same thing with the circulation of his book, The Vision. Wilkerson stated
that the message of his book must be dated from April, 1973, and that
the events described therein may be identified as "the beginnings of
sorrows," a period of testing which will shake the present generation.43
He made reference to a number of Old and New Testament passages
which set the stage for his reader to understand the biblical precedent
for visionary experiences.44 Ultimately he appealed to Joel's statement
that "... in the last days ... your young men shall see visions... " as the

40gu.ger Claesson, Judgment on Sweden: Visions and Words of Warning (First

Edition; Chicago: Philadelphia Book Concern, 1951), 48 pp.

41burger Claesson, Judgment on Sweden, 4.

42Birger Claesson, Iudgement on Sweden, 4.

43 DavidWilkerson,The Vision(Old Tapan, N.J.: FlemingH. Revell Company,Spire

Books, 1974), 12.

44Wilkerson, The Vision, 6, 7, 9.

- 34-
basis upon which one might understand his own vision to be genuine.45
His book was a series of visions outlining world calamities which he
claims to have received during a time of prayer.46 From all appearances,
it seems clear that he intended to speak with prophetic authority.
It is noteworthy, however, that David Wilkerson categorically
denied that he was a prophet. He wrote in his sequel to The Vision, "I am
not a prophet, and I refuse to allow anyone to put that tag on me.
But I am a watchman."47 Wilkerson claimed to have spent months
studying his Bible, and the result of his study of God's methods of
judgment led him to say, "Now I don't have to say, 'This, I prophesy.' I
can, with confidence, say 'This is what God will do, based on the record
of His Word.' "48 Thus, his perception of a watchman differed from that
of a prophet. A prophet has a sense of destiny, and is motivated by
dreams or impressions. A watchman receives his message by observing
.
current events and searching his Bible.49
David Wilkerson's The Vision has evoked a variety of responses.
While there are those who would praise him for his courage to publish
and share his vision, others have questioned his wisdom for doing so,50
been frustrated by not knowing whether to accept his prophecy as
genuine,51 or have accused him of sensationalist tendencies. Ralph
Martin, a leading Roman Catholic charismatic spokesperson, for
instance, has decried Wilkerson's "independent spirit" and accused him
of"... allowing a traditional pentecostal prejudice, even hostility, to the
established churches to interfere with what God might be showing
him."522
Since 1975, charismatic groups have enthusiastically joined in the

45 Wilkerson,The Vision, 13.

46Wilkerson, The VLsior411.

47David Wilkerson,Racing TowardJudgment (Lindale, TX: David WilkersonYouth
Crusades, 1976, 7.
'
48Wilkerson,Racing Toward Judgment 8.

49Wilkerson,Racing Toward Judgment, 8.

5ODavid du Plessis, "Persecution for Charismatic Catholics?" New Covenant 3:6

(Jan. 1974), 13.

51"Test of a Prophet," Christianity Today 18:12 (Mar. 15, 19 7 4),38-39.

52Ralph Martin, "David Wilkerson's Vision," New Couenant 3:6 (Jan. 1974), 12.

35
active dissemination of written prophecies. Prophetic words may be
found in the publications of Lutheran,53 Orthodox ("to be tested and
discerned by Orthodox faithful"),53 Episcopalian,55 and Roman
Catholic56 charismatic bodies. They may be found in publications
ranging from the Full Gospel Business Men's Fellowship, Inter-
national57 to those of the First Baptist Church of Chula Vista, Cali-
'
fornia.58 One of them has also found its way into David ?Vatson's I
Believe in the Church.59
The activities of those within two charismatic groups are worthy of
special mention. The first of these is the charismatic fellowship of the
First Baptist Church of Chula Vista. Its bi-weekly publication, Our Life
Together, regularly features written prophecies. Ken Pagard, editor of
the magazine has acknowledged the existial nature of the gift of
prophecy by noting that its paplication is normally both immediate and
specific. However, he has remarked that "... some prophecies have a
more lasting impact and a more long-range application. They become
reference points that need to be referred to again and again. "60 In so
arguing he has raised a significant question regarding the relationship

53Father Michael Scanlan, "Prophecy," Lutheran Charismatic Renewal 6:6 (June

1980), 2; "Some 1980 ILCOHS Prophecies," Lutheran Charismatic Renewal 6:9 (Sept.
1980), 2, 4. -

54""Prophetic Words from the 1979 Orthodox Renewal Conference," Theosis 3:11
(Jan. 1980), 6-7.

55"Prophecies," South WesternRegionNews (Episcopal Charismatic Fellowship)1:9

(Sept. 1979), 13.

56"prophecies from the General Session," New Covenant 7:4 (Oct. 1977), 10;
"Prophecies and Sharings from the General Session," New Covenant9;5 (Nov. 19 7 9), 21;
"Prophecies from the Conference Session," New Covenant 10:2 (Aug. 1980), 15.

57,,... It Will Begin in Phoenix," The Vision (Mar/Apr.. 1980), 2.

58"Prophecy: Given on September 14, 1976," Our Life Together4:39 (Oct. 5, 19 7 6),
10; "A Prophecy: From Bible Study Wednesday, November 9," Our Life Together5:43
(Nov. 18, 1977), 7;'Thus saith the Lord...' Women's Bible Study Prophecies," Our Life
Together 6:2 (Dec. 27, 1978), 7; "Let My Love Perfect Your Love: Prophecy Given
Through Shirley ll?IcCulloch,"Our Life Together 8:18 (Sept. 5, 1980), 11-12.
59David Watson, I Believe in the Church (Grand Rapids: William B. Eerdmans
Publishing Company, 1978), 140.

60Ken Pagard, "Three Gifts, or Four," Our Life Together 6:26 (Dec. 27, 1978), 5,
Italics mine.

36
between contemporary prophecy and the canon of Scripture.
The second group worthy of mention is that associated with New
Covenant magazine. In February, 1978, New Covenant ran two articles
which dealt with the gift of prophecy. One of them was billed on the front
cover as "An Analysis of Recent Prophecies in the Charismatic
Renewal." In this article, Bruce Yocum stated, "... I will be writing
more as a prophet than as an interpreter of prophecy. I intend to
present, as clearly and simple as possible, what we have heard from the
Lord."61 Much of the article consisted of approximately eight prophe-
cies given between 1975 and 1977 before various charismatic groups.
They were linked together by brief introductory statements. What
followed them was a section entitled "What Do They Mean?" It
amounted to two pages of exegesis to determine their meaning for the
Church.
Bruce Yocum also provided some helpful words at the conclusion of
the article which reveal his understanding of the gift of prophecy in
general, and the role which he believes the prophecies he has exegeted
might play for the Church. He wrote:

I believe that the prophecies in this article have received

enough testing and confirmation from mature Christians that I
can present them as a true word from the Lord. This does not
exempt us from the responsibility to further test and examine
them, but it does mean we have to take them seriously.62

The second article in this issue of New Covenant was an interview

with Kevin Ranaghan. In this article, Mr. Ranaghan made several
important statements relating to the gift of prophecy. First, con-
temporary prophetic utterances are not to be understood as having
"... the same level of authority as Scripture nor the teaching of the
church."63 On the other hand, prophecy does seem accurately to
"... communicate God's mind in some very crucial areas."64 Like Bruce
Yocum, Kevin Ranaghan stated that prophetic words should be tested,
and he articulated several criteria for testing. The utterance must be

61Bruce Yocum, "He Has Not Spoken in Secret," New Covenant 7:8 (1978), 4.

62Yocum, "He Has Not Spoken in Secret," 9.

63"How Should We Respond?" 10.

' '
64"How Should We Respond?" 11.

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consistent with Scripture and the teaching of the church. One might also
expect genuine prophecy to come through a person who is a mature and
fruitful Christian whose use of the gift in the past has proven trust-
worthy. Finally, any predictive word of prophecy must have applied to it,
the test of fulfillment.65
Kevin Ranaghan also commented on why these prophecies were
put into print. They were published "... because it's important that
people know about them.66 In contrast to the purpose for which
Claesson and Wilkerson had published their visions and prophecies, the
prophecies in New Covenant were not intended to be used in any
evangelistic effort, for "people first need to know Jesus and enter the
life of the Spirit; then they will be in a position to receive prophecy
correCtly."67 Rather, these were prophecies which had been given to
charismatic Christians "... within the church who are hearing God's
word to the church."6g In a sense, then, it is up to them to use discretion
in the way these messages are shared with the church as a whole.

The Problems

In this survey of written prophecy within the pentecostal/charis-

matic tradition, at least two problems have surfaced which beckon
further elaboration. The first relates to the reader's ability to test the
oracles which have been put into print. There is a sense in which the
ability to test the prophetic word has been impaired once an oracle has
been placed in a written form and widely distributed The ability to
discern true prophecy from false prophecy seems to have both
trans-rational and rational components. Trans-rational, it may appear
almost as an existential, intuitive sense that all is not as it may other-
wise appear. It is a divinely given sense which enables the detection of
the source from which the prophetic word arises.69 Rationally, one can
ask specific questions regarding the speaker (Is s/he a mature and
fruitful Christian whose use of the gift in the past has proven trust-

65"How Should We Respond?" 10-11.

66How Should We Respond?" 13.

67"How Should We Respond?" 13.

68"How Should We Respond?" 13.

69 Henri Martin, "Discernment of Spirits and Spiritual Direction," Sister Inno-
centia Richards, trans, Discernmentof Spirits (Collegeville,Nlinn.: The Liturgical Press,
19 i 0), 104.

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worthy?), the method used by the speaker (Was the prophetic word
spoken in such a manner as to conform to the standards or guidelines set
forth in Scripture? [or in Roman Catholic circles, the teaching authority
of the church?], and the message itself (Is it consistent with what we
know to be the revealed will of God?).70 Once a prophetic word has been
published it is largely the rational component of discernment that must
determine its genuineness.
The question of context is of utmost importance when analysing
prophetic words. Prophecy appears to be given with an existential value
in mind. It is given through a specific individual, to a specific, individual
or group of individuals, at a specific place, and a specific time. Within
that context it may be said to have a specific message with specific
value. Agabus, for instance, foretold a famine which Luke declared to
have been fulfilled during the reign of Claudius Caesar (Acts 11:27-30).
That message, recorded in written form and passed on to later prosperity
has become meaningless in one sense. Those who live nineteen
centuries later are powerless to act upon the message. Yet its meaning
was extremely important within the context in which it was originally
given.
If contemporary manifestations of the gift of prophecy have
primarily an existential value, what becomes of their value once they
have been decontextualized? If they are published without taking note
of the Sitz-im-Leben out of which they arose and to which they were
originally addressed, how may they benefit another person in any other
situation? Is one to assume that because God chose to speak through an
individual at a specific time, in a specific place and to a specific situation
that the word spoken was intended to have equal validity and authority
for all the Church, or for all time? Based upon the example provided by
Agabus, this would not seem to be the case. Thus, the de-context-
ualization of any prophetic word strips it of certain esseptial infor-
mation which may be necessary to help those who read it, understand its
applicability to their own situation.
The question of anonymity is of equal importance in this regard. It,
too is a question of context, but it is more specific that the general
contextual problem. Based upon our survey of written prophecies, most
of the oracles which are circulated in written form are given anony-
mously. The word is simply reproduced and sometimes a title is given it,
or a time is recorded which indicates when the word was first spoken. In

7°Cecil M. Robeck, Jr., "How Do You Judge Prophetic Utterance?" Paraclete 11:2
(1977) 12-16.

39
few instances is the speaker ever identified when the oracle is written
down and published.
The question to be raised under such circumstances, then, is
"Should anonymity reign where words from the Lord are to be
discerned?" Can such a situation be said to enable the application of
biblical standards of testing? How can our Lord's admonition to His
disciples that the prophet may be known by his fruit (Matt. 7:15-20) be
adequately invoked if the prophet is unknown? To deprive the reader of
a knowledge of who has spoken the prophetic word seems to deny the
reader of one criterion by which the prophetic words might be tested.
The question of anonymity goes further than the speaker in many
cases. It applies also to those who would make initial judgments upon
the genuine character of prophetic oracles. Very often the reader is
informed that the prophecies being distributed have been submitted for
testing to one or more anonymity persons, and have been determined by
these persons to be genuine. d 1 Yet, because these people, like the
person who prophesied, are presented anonymously, one does not know
readily how to respond to the word in print.
It would seem within the New Testament that gifts of the Spirit
were to be submitted for testing by members within the community of
faith who were known by all the other members of the body. % This was
certainly true in the church at Corinth, the congregation to whom Paul
wrote rather explicit instructions regarding the use and testing of
prophetic gifts (1 Cor. 14:29-33, 37-38). In a day in which a variety of
mass communication methods are available and mass meetings on an
unprecedented scale can be held, the difficulty of knowing personally
those who prophesy as well as those who have tested written oracles is
compounded. It deprives the reader of first hand knowledge which is
available only to those who are close to the original situation.
This situation raises, in turn, another associated question. Is it
possible for those who speak prophetic words, or those who test a parti-
cular prophetic oracle, to speak to the Church at large in that they are
members of it, or is their influence to be limited to the smaller
communities in which they are involved? Bruce Yocum, for instance

7lMac Ilravy, "Notices Concerning the Heavenly Message," 15; Propheciesfor the
Church At The End-Time, Introduction; Pagard, "Three Gifts, or Four," 5; Yocum,"He
Has Not Spoken in Secret," 9; "How Should We Respond?" 11.

i2EUis, "Prophecy in the New Testament Church-and Today," 52, 57; David Hill,
Vew Testament Prophecy (Marshalls Theological Library; London: Marshall, Morgan &
Scott, 1979), 212-213.

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claimed to write as a prophet when he wrote in New Covenant 73 As a
member of the Word of God community in Ann Arbor, his words of
prophecy when judged by others of that same community to be
authentic words of the Lord, are no doubt acceptable in that com-
munity. Should his words, as well as the decisions of those who judged
them to be authentic, be received and held with equivalent value by
other communities? That is, should the Church of God, or the Church of
God in Christ, or First Baptist Church of Chula Vista accept these words .
as though they had been given and tested by those within their own
communities?
'
To be confronted by the words of an anonymous prophet, and/or an
anonymous group who evaluates these words makes such an option
difficult at best. In terms of Christian discipline, Bruce Yocum is
responsible to the Word of God community, to the Roman Catholic
Church, and ultimately to the Lord of the Church universal. Is there a
level at which his responsibility to share a prophetic word ceases? In
what ways should pentecostal/charismatic groups who are neither
members of the Word of God community nor the Roman Catholic
Church relate to what Yocum and his advisors have asserted to be
true?
The case of David Wilkerson's The Vision provides a concrete
example of this problem. Ralph Martin stated that Wilkerson exercised
an "independent spirit" in the publication of The Vision.74 The editors
of Eternity, taking Wilkerson's vision at face value, remarked that "... a
vision, unlike a sermon, doesn't leave much space for dialogue and argu-
ment."75 Thus, one should be assured that proper testing did in fact
°
take place prior to publication. Yet, Wilkerson remarked in the intro-
duction to The Vision, "I shared this vision with some of my closest
friends and associates I presume, those with whom he was in some sort
of community and have been warned against publishing it."76 In spite of
this fact, however, it was published even after Wilkerson was encour-
aged to do so. At what level does the Church as a whole need to listen to
his message, or is it free to discard what he has said? .
It seems that Wilkerson chose to listen, not to the judgment of
those persons closest to him within the community of faith, but instead,
he chose to be held accountable by the Lord of the Church, thus freeing

73Yocum, "He Has Not Spoken in Secret," 4. z

74Martin, "David Wilkerson's Vision," 12. _

75"Re-View: David Wilkerson," Eternity 31:1 (1980), 16, 18.

76Wilkerson, The Vision, 12.

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him, at least in his own thinking, to give his message to all who would
listen. Thus Wilkerson did show "independence" in his decision to
publish. Moreover, his distinction between prophet and watchman ap-
parently not shared by the prophets (Isa. 21:6, 11; Ezek. 3:17; 33: i ), and
his denial of prophethood could be viewed as a further attempt not to be
held accountable within his community of faith for the prophetic words
he has written. The confusion within the Church% which has resulted
from the publication of The Vision will be present for the duration of this
millennium, particularly if the events he predicted do not all come to
pass in the manner he has predicted, and at the time he has suggested.
Another problem related to the testing of genuine prophecy in
written form may be illustrated from the writings of Aimee Semple
McPherson,. It was noted that the 1919 edition of This Is That carried
the statement that the prophecies recorded therein were recorded
"word for word as spoken. Yet, there were changes which appeared
in these prophecies in the 1921 edition.
If the original version was a word for word presentation of what was
said, on what basis were changes in the next edition authorized? Does
the prophetic gift demand only that intentionality be conveyed? How far
does the freedom of poetic license extend? If the word has come as a
genuine word from the Lord, does the person who changes it, however
slightly, run the risk of violating that word? Or is there freedom of
expression on each occasion? Once one has two recensions of the
original prophetic word (and in the pentecostal/charismatic tradition
many things are published without dates), how is the reader to deter-
mine which is to be preferred? Is it essential that the reader of con-
temporary prophetic oracles resort to the tools of textual, form.
reaction, and literary criticisms to establish the certum verbum Dei?
Such a position would seem to deny the gift of prophecy in its con-
temporary setting and true existential value, or authority, and place an
undue burden upon the reader.
Ultimately each of these issues which relate to the question of
discernment and the ability to test prophetic words is an issue relating
to authority. This realization leads inevitably to a second problem with
reference to the publication of prophetic oracles. What is the relation-

7i Du Plessis, "Persecution for Charismatic Catholics," 13; "Re-View," 18 which

remarks "So far, Wilkerson'spredictions rank with those of the Eternity 'prophets' in
1970.... his most accurate predictions were in those areas that a good trend-watcher
would be able to spot."

?8McPherson, This Is That (1919), 635.

42
ship between contemporary prophecy and the canon of Scripture? Many
are the oracles being circulated by various individuals and/or com-
munities which are said to have application to a wider constituency, or
the larger Church.79 In each of these cases there is also a recognition
that while these prophetic oracles have in some way a universal appli-
cation, they are not to be recognized as having the same authority as
.
Scripture. However, the action of mass circulation seems to speak
against this latter affirmation.
It is little wonder that those within the Reformed tradition grimace
at the use of prophetic words in written form. Such statements as was
made by Ken Pagard that certain prophecies "... become reference
points that need to be referred to again and again"80 have a strongly
canonical ring about them and it does represent accurately the practice
of those who receive written prophecy. It seems to be a denial of the
claim made by most pentecostals/charismatics that Scripture is the "all .
sufficient rule" for faith and practice. Which is to have the final
authority, a contemporary utterance, or Scripture?
It has already been noted that prophecy is often and large ex-
istential in its impact and meaning. It is ad hoc by its very nature. Thus,
when it is given within a particular community setting, might it not be
the case that its meaning is for that community at that point in time?
Agabus' prophecy of the coming famine was useful to the congregation
at Antioch. It is not useful to us in the same way. It may be that what
separates most distinctly Scripture as canon from contemporary
prophecy as canon is the way Scripture seems to be applicable at all
levels of the Body of Christ, regardless of time or location, a realization
acknowledged by the Church for centuries. On the other hand, con-
temporary prophecy has, even with its wide dissemination in written
form, a limited clientele and often a message with time restrictions.
Perhaps the most that should ever be said of a particular oracle is "this is
what we believe God is saying at this time to our community. "
One should, then, never look to an individual prophetic oracle given
within a particular community of faith as revealing the mind of Christ to
the Church. One might gain a sense of that mind by looking at a wide
variety of oracles on a particular subject from an equally wide cross-
section of communities. But, is not an understanding of the mind of
Christ more easily and assuredly attained by reading and studying the
Scriptures? . :.

79 Propheciesfor the Church At the End- Time,Introduction; Pagard, "Three Gifts, or

Four," 5; "How Should We Respond?" 13.
80Pagard, "Three Gifts, or Four," 5.

43
 A Proposal

From this brief survey of the problems which surround the publi-
cation of written prophecies, it is easily understood why Walter Chantry
and others have taken the position that all modern prophecy should be
treated as spurious. His charge amounts to a restatement of the
question of where the final authority rests, in Scripture, or in con-
temporary manifestations of the gift of prophecy. Pentecostal/charis-
matic praxis has not always acknowledged what pentecostal/charis-
matic piety has believed. The validity of the assertion that Scripture is
.. the all sufficient rule for faith and practice" has been distorted by
pentecostal/charismatic tradition, and it begs for clarification.
In recognition of the problems which have been outlined, one or
more courses of action need to be adopted. It may be too much to ask,
but a moratorium on the further publication and circulation of written
prophecies seems to be in order as a starting point. The gift of prophecy
is a complex manifestation of God's grace to His people. It deserves to
be investigated more fully both experimentally and academically. With
the pentecostal/charismatic movement the experimental approach has
traditionally taken the lead in such .inquiry. It is true that valuable
experience has been gained in this approach, but the evidence seems to
indicate that often we have rushed ahead in our zeal to experience God'ss
varied grace without understanding the dangers of misuse and abuse
which could have been avoided by a diligent search of the foundation
provided by Scripture. Thus, it would seem that the gift of prophecy
needs further to be explored by a variety of pentecostal/charismatic
scholars to determine how the employment of this gift in worship may
more effectively be encouraged to bring about the edification of the
Church.
A period of study on the subject should begin with the obvious
foundation provided by Scripture, an exegesis and exposition of the
biblical guidelines which relate to this gift, an assesment of the prob-
lems associated with the gift as it is exercised under various conditions,
and an evaluation of the implications of such practices as that of the
publication of written prophecy.
Rather than having each tradition within the pentecostal/charis-
.
matic movement undertake an isolated study on the subject, it would
seem that our purpose would be better served by remaining in dialogue
with those in other traditions while the study proceeds. It is a study
which would benefit from the wide range of literature on the subject
'
which has been produced in recent years. Perhaps these research efforts
could be coordinated by the Society for Pentecostal Studies which has
been acknowledged by the Pentecostal Fellowship of North America as

44
its research arm. It could provide consultation, bibliography, and en-
couragement to those within the various traditions willing to undertake .
such a study. The Society for Pentecostal Studies need not become a
central clearing house for doctrine, nor would the individual traditions '
need to be violated in the process of study, but a unity of effort toward
the understanding and resolution of mutual problems might be bene-
ficial in fostering pentecostal/charismatic unity as a whole.
Until some action like this is taken, the practice of writing prophe-
cies for publication will remain problematic. If prophecies continue to
be published in their current form, the question of genuine authority will
continue to be raised. The authority of Scripture and of genuine
prophetic words to the various communities of faith within the Body of
Christ will both be diminished because of the continuance of a non-
critical praxis. The practice of all spiritual gifts is meant to build up the
Body of Christ. Let us see that the gift of prophecy is allowed to do this.

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