Prophets praying for, or preying on people’s faith: A reflection on prophetic ministry in the South African context

Hulisani Ramantswana

doi:10.4102/ids.v53i4.2495

Abstract

In mainline churches, the ministry of prophecy or the prophetic ministry involves the proclamation of the gospel. This, in turn, is related to the every-believer ministry. However, there is now a resurgence of the prophetic ministry as a special office as evidenced by the establishment of neo-prophetic churches. This article argues that neo-prophetic churches are tapping into people’s longing for the fresh divine word to speak directly into their personal situations. The article also probes whether neo-prophets in the prophetic activities are not also preying on people’s faith.

Highlights

De Gruchy (2016) notes that throughout history, there is a tendency to silence and suppress prophetic ministry, but under the right circumstances it has continued to resurface repeatedly, and in recent times its presence is felt within those churches that embrace charismatic gifts and those that embrace a dispensational interpretation of the Bible
It is becoming common in the (South) African context to speak of ‘prophetic churches’ or ‘neo-prophetic churches’ – which are churches that revolve around their prophets as the ones through whom prophetic charisma is manifested (Omenyo 2011)
The Pentecostal-Charismatic view of prophetic ministry is different from the traditional understanding that associates http://www.indieskriflig.org.za prophecy with the general ministry of every believer and the proclamation of the gospel as well as the ecumenical church’s understanding that views prophetic ministry as a critical engagement with socio-political issues in the struggle for justice

Summary

Introduction

Dunn (2016:39) observes, ‘Across the Global South, contemporary Christian theology is grappling with the best way to understand and respond to the rise of neo-Pentecostalism and the associated emphasis on charismatic experience.’ Of the charismatic experiences, there is a resurgence of living prophecy. De Gruchy (2016) notes that throughout history, there is a tendency to silence and suppress prophetic ministry, but under the right circumstances it has continued to resurface repeatedly , and in recent times its presence is felt within those churches that embrace charismatic gifts and those that embrace a dispensational interpretation of the Bible. The temptations of the prophets are twofold: to engage in acts of deception, http://www.indieskriflig.org.za rehearsed prophetic utterances and orchestrated miracles and healings, as well as to source powers from traditional healers (see Lindhardt 2014) In his recent book, Church Mafia: Captured by secret powers: An untold African narrative, Ramabulana (2018), a pastor who has been tempted to obtain the sourcing powers of secretive and occultic practices, reveals how some of the (false) prophets operate within occult syndicates that keep them in operation using occultic powers and fake prophecies, healings and miracles. Prophetic ministry should have, as its preferential option, the vulnerable of society and not the self-interest of the seekers of the prophetic utterances driven by individualism, consumerism and aggrandisement of the prophets who are urged by personal desires and ambitions to be prosperous and great prophets

Conclusion

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