For Christians who believe in the continuing gifts of the Spirit, testing national prophecies is a tricky task. In every election cycle, there are prophets announcing who the Lord’s pick is, and which candidate will win. In 2012, for instance, the prophetic consensus was that Mitt Romney was the Lord’s choice and that he would win. They were wrong.

In the 2016 election, Trump emerged as the prophets’ pick. As early as 2007, Kim Clement had delivered a prophecy that God would “raise up the Trump to become a trumpet.”[1] In 2011, ex-fireman Mark Taylor received a series of visions and locutions stating that Trump would become president and was chosen by God to bring America back to righteousness and its true Christian calling.[2] In July 2015, Charisma magazine published a prophecy by Jeremiah Johnson that God was raising up Trump to be a Cyrus figure in the 2016 election, and that Trump would be like “a bull in a china closet”[3] (Cyrus was a pagan king who was anointed by God to return the Jews to their homeland). In fall 2015, businessman Lance Wallnau prophesied that Trump was God’s “chaos candidate” and would be a “wrecking ball to political correctness.”[4] Numerous other, lesser-known prophetic people also reported dreams and visions showing that the Lord had a special purpose in Trump becoming president.

These prophecies played a large role in gathering charismatic support behind Trump and eventually securing his victory.  Looking back, did these prophets truly hear from the Lord? Or did soulish “wish for” prophecies lead to an outcome that was not, in fact, what the Lord had intended?

As we head into the 2020 election, how should believers weigh the Trump prophecies? Should we take them at face value and conclude that Trump is the Lord’s anointed, and so vote for him, because to do otherwise would be to oppose the Lord? Or should we view them skeptically and vote on other criteria, such as the candidates’ character and position on relevant issues?

A Discerning Voice

In his new book, On Discerning Trump’s Character and Presidency:  A Theological Reflection on How False Prophecy Influenced American Politics, historian William De Arteaga offers insight on these questions. For those familiar with De Arteaga’s excellent book Quenching the Spirit, it comes as no surprise that De Arteaga brings his considerable grasp of history and discernment literature, as well as his penetrating insight, to this work.

The first three-quarters of the book are actually not about discerning the prophecies themselves, but about discerning Trump’s character and his presidency. De Arteaga also traces what he sees as the decline of culture and of the Republican Party that made Trump’s presidency possible. While this may seem like a detour, it lays important groundwork for De Arteaga’s ultimate argument that the prophecies were wholly or in part false.

De Arteaga begins with an assessment of Trump’s character. Like others before him, he blasts Trump’s habitual reviling of opponents, his “aggressive speech and uncharitable tweets and off the cuff remarks” (14), and how these behaviors have contributed to the decline of civility and reasoned discourse in American politics. He questions how a man who frequently lies can be trusted. De Arteaga expresses disappointment that Christians would excuse and even embrace Trump’s immoral behavior and links this attitude to antinomianism – the heresy that conduct does not matter so long as one confesses Jesus as Lord. The analysis in this section is erudite and well-reasoned, but not especially novel if you’ve followed other criticisms of Trump in National Review, First Things, etc.

De Arteaga then traces the events that led to American Christians’ increasing sense of persecution by mainstream culture and secular authority to the point that many viewed 2016 (to borrow Michael Anton’s arresting metaphor) as the “Flight 93 Election.” The increasing secularization of education and popular culture, Supreme Court decisions and liberal legislation chipping away at traditional understandings of the family and sexuality, and the eradication of Christian values in schools led to a situation in which many American Christians felt they needed to turn the tide at any cost.

Prophecy

The most interesting part of the book is where De Arteaga specifically looks at the Trump prophecies and compares them with instances of false prophecy by sincere Christians in the past.

De Arteaga insightfully points out that evangelicals and charismatics tend to be largely ahistorical:

Many charismatic and non-denominational churches are a-historical: they have little or no understanding of Church history. They usually pay much attention to Scripture, but assume that, for instance, the “Catholic” period of the Church is so full of error it is not worth learning about. The Patristic period of the Church Fathers, and their wonderful discernment writing might as well have been written for another planet and race of beings. (83)

This ahistorical approach to Christianity has serious consequences. As is often said, those who do not learn from history are doomed to repeat it. False prophecy is not a new phenomenon. As early as 170 AD, the prophet Montanus prophesied the imminent return of Christ and led many believers astray. While the Catholic Church has dealt with its share of false prophecies, the regular stream of monks, nuns, and laypeople receiving visions and personal revelations led to the development of a rich literature of discernment. Spiritual directors arose to mentor prophetic people and help them discern which revelations came from the Lord, their flesh, or the devil.

De Arteaga discusses the very interesting example of David Wilkerson’s false prophecy, The Vision. De Arteaga does not doubt that Wilkerson was a very anointed minister who bore great fruit for the Kingdom; however, his apocalyptic predictions for 1973-1983 largely proved false. They were based upon “the fears, prejudices, and belief structures of his own subconscious mind and those in his immediate faith community” (76).

De Arteaga makes a strong case that many of the Trump prophecies fit the same pattern. Many of Mark Taylor’s prophecies, for instance, demonize Democratic leaders and unambiguously paint them as evil. They cater to right-wing fears, such as Obama’s intent to strip the people of their guns or run for a third term in violation of the Constitution. And some have proven false with time – for example, the prophecy that Obama would be forcibly stripped of his office instead of leaving gracefully with dignity. De Arteaga’s analysis of the Taylor prophecies is fascinating, and I wish that he had devoted more attention to the other prophets that foretold Trump’s presidency.

In the end, De Arteaga comes to a very nuanced conclusion. He neither says that all of the Trump prophecies were categorically false, nor does he say that they were all true. Rather, he concludes that they may have contained true revelation from the Lord, which got diluted with soulish concerns and wishes. The kernel of truth may have been what led charismatic leaders to embrace the prophecies, and Trump. Nonetheless, De Arteaga chastises charismatic leaders for what has been, for the most part, uncritical support of the President. Even if Trump is anointed by God for a special purpose, the Bible gives precedent for prophets speaking truth to anointed kings. For instance, David was the Lord’s anointed, and yet the prophet Nathan confronted his sin. De Arteaga urges prophetic leaders to fulfill this aspect of their function.

On the other hand, De Arteaga also raises the possibility that perhaps all of the Trump prophecies were false, even demonically inspired, and that following them has led to grave damage in the Body of Christ and to our nation. Many will disagree, but it is a sobering possibility to consider. Whatever you think of President Trump and the Trump prophecies, De Arteaga’s book is a worthwhile and thought-provoking treatment of an important subject.

Reviewed by Esther Tsai

Notes

[1] https://www.charismamag.com/video/40242-2007-kim-clement-prophecy-says-president-will-be-baptized-in-holy-spirit-build-the-wall-win-second-term.

[2] Mark Taylor and Mary Colbert, The Trump Prophecies (Defender Publishing, 2017).

[3] Jeremiah Johnson, “Prophecy: Donald Trump Shall Become the Trumpet,” Prophetic Insight, (July 28, 2015),  https://charismamail.com/ga/webviews/4-864964-30-224-231-371-9d7ae3cdab.

[4] Dr. Lance Wallnau, God’s Chaos Candidate: Donald J. Trump and the American Unraveling (Killer Sheep Media, Inc., 2016), 7.

In his latest book, Aging Gracefully with the Graces of Healing Prayer, William L. De Arteaga has given us a wonderful little examination of Spirit-filled prayer and how it may be applied as we grow closer to making the transition from this earthly existence to eternity and all the joys we are called to enjoy there. We all have encountered individuals who seem to become more cynical as time marches on. How may we approach the sunset years with faith and an exuberant witness as we enter the final days of our lives?

Drawing on his knowledge of prayer and healing ministry, De Arteaga correctly understands that the Eastern Orthodox faith has seen the “power” of God to be best articulated as “energy” that God permeates in his creation. Using the long time Methodist and Pentecostal figure, Smith Wigglesworth (1859-1947), as a starting point, De Arteaga talks about the controversial method of “leg extension” and its implications for a healing ministry. The author is honest enough to admit that although sometimes God heals in an instant, on other occasions God heals over time. We are admonished: “Prayer works even when the miracle you want doesn’t happen like you want” (p. 29). What is not open to question, however, is that all Christians should seek to be involved in some type of healing ministry.

Through several chapters, De Arteaga invites us to consider the possibilities of becoming involved in an age-related healing ministry. One can only speculate the possibilities of praying for the sick and infirm in assisted living facilities. Or, as senior saints, what could be the ramifications of praying through the news? This type of intercessory prayer ministry is ripe for prayer warriors who will pray and fast about the different issues and people on the world stage.

Reviewed by Robert Webster

Notes

¹ On page 23, in footnote 7, there is no text. On page 75, at the end of the first line, the phrase “that often” causes an incomplete sentence. On page 81, on the last line of the text, “book” should be “books.” Footnote 8, which cites John Wesley’s Primitive Physic, is out of sync with the text.

Dr. William De Arteaga, a semi-retired Anglican priest, continues to be passionately tethered to the ministries of intercessory prayer and healing, having approximately 48 years of experience. He was called by God specifically, to the healing ministry, with his wife in the 1970s. He is a respected historian and author, holding two degrees in History and a doctorate in Sacramental and Revival Studies. For 20 years, Dr. De Arteaga served as the Anglican Chaplain for the Order of St. Luke’s (OSL-Georgia) and was ordained as an Anglican priest in 2000. He has pastored two Hispanic churches in Georgia. Raised a devout Catholic in the 1950s, as a child who experienced the loss of his brother, he recalls that no intercession for healing was made for his brother, rather there was the traditional lighting of a candle with the prayer that God would grace his brother to skip purgatory and arrive directly in Heaven.

William De Arteaga is a regular contributor to PneumaReview.com.

He argues effectively for the PPS, as a vital tool for reaching unbelievers. There are in-depth accounts from Dr. De Arteaga’s vast, documented experiences as well as those of colleagues. From the start, his biblical hermeneutic and application is straightforward and woven throughout the book. He shares non-biblical sources that witness to the healing prayer ministry from both the early and contemporary Church, in America and abroad. Dr. De Arteaga references an array of sources including several of his own published works. The spectrum includes a PBS TV series, and current Christianity Today and other articles. Photographs dot the chapters, drawing the reader a bit closer to the historical PPS encounters.

Dr. De Arteaga does not flinch from presenting and respectfully decrying the historical arguments from cessationists that oppose the validity of the modern healing ministry. The reader is provided details on these sources for further inquiry.

Dr. De Arteaga skillfully compiles the essentials from his huge collection of material into this short, 73-page read so as to present the meat for launching a PPS initiative. The content flows seamlessly even when redirecting the reader back in time for historical detail. It is essentially an instruction manual, providing additional educational and training resources. He also touches on the practical matter of supplies. Yet, even the novice reader who is merely curious to understand more about the PPS concept, will not be distracted by these mechanics.

Reviewed by Catherine Miller

Publisher’s page: http://www.emethpress.com/product/9781609471415/

Dr. William L. De Arteaga wrote Agnes Sanford and Her Companions: The Assault on Cessationism and the Coming of the Charismatic Renewal to describe the history of Cessationism within the Christian Church. He splits the book into five parts, each describing a different aspect of the topic. The first three sections focus primarily on how Cessationism arose in response to the heresy of Marcion, how it was challenged by movements that developed in reaction to attempts to quench revival, and how its rejection eventually brought forth both the Pentecost and Charismatic Movements. The last two sections are centered on Agnes Sanford, first and foremost describing her ministry and writings and then discussing how her contributions affected later movements and ministries. De Arteaga presents an insightful and scholarly book reflecting both research and insight into historical persons and movements. His evaluation of Cessationism, not only as a movement but also as an impetus for change, is invaluable for anyone interested in understanding renewal and revival. Although his opinion of Sanford is clearly favorable, he provides sufficient support to allay any suspicions of interpretive bias. I highly recommend Agnes Sanford and Her Companions for anyone who is interested in Agnes Sanford as well as the theological issues related to the rise and fall of Cessationsim in Christian history.

Reviewed by Martin L. Dignard

Those who only know Bill De Arteaga from his scholarly work will find this little book, less than 150 pages, to be a delightful romp. Unlike his columns in The Pneuma Review or previously published books these two scripts are works of fiction and something completely different. Here are two unrelated plays suitable for parish wannabe actors. Both, in the church drama tradition, are entertaining and didactic, in that order. Following each script are comprehensive endnotes in which Bill takes the reader deep into historic and theological weeds explaining material which many will find new, even surprising.

“One Day at St. John’s” consists of three acts with three scenes each. The cast includes a contemporary parish priest and an old friend, the church secretary and half a dozen members of the laity. In a variety of natural settings we in the audience are treated to a banquet of spiritual gifts – including but not limited to speaking in tongues, miraculous healings and an exorcism – all moving along as naturally as the waitress bringing food in the restaurant scene.  Nearly twenty pages of serious endnotes document the significance and validity of these and other spiritual events with solid theological references. These notes furnish more than enough material for program notes as well as resources for a study group.

The other play, “Joseph ben Jacob, the Dreamer”, is much shorter and takes place prior to the birth of Jesus. This is a two-act play with a larger cast, and most of the action takes place over the course of a month. Joseph (yes, that Joseph) is a widower about 32 years old, preparing to wed Mary (who will become mother of Jesus) not yet eighteen. He is a man of deep spiritual sensitivity, dedicated to serving the Lord, but the shock of discovering that his new bride-to-be has turned up pregnant has an unimaginable impact on his faith. The denouement is too poignant to describe in this review, but you can be sure it is nothing like the reader can imagine. Most of the action takes place during the days leading up to their wedding, which opens Act 2. The final scene, which is quite short, takes place 33 years later. No spoilers from me, but know it ends prior to the crucifixion so the reader/audience member is spared that terrible ending.

Again there are extensive endnotes, rich with historical references. De Arteaga’s principal expertise is early church history and many readers will discover historic details that give new energy to old familiar biblical themes. Incidental New Testament details let us know that Joseph and Mary were a typical Jewish couple with several children in addition to Jesus, and Joseph probably died some time before Jesus’ earthly ministry. This little play gives new energy to one of the oldest and most beloved stories of biblical origin. Together with the first play this little book is a breath of fresh air in a sometimes stuffy old place.

Reviewed by John Ballard

William De Arteaga has created a ground-breaking, major contribution that is foundational to the evolving understanding of the Pentecostal/charismatic movement projected to reach 811 million in only four more years.

The author offers a surprisingly sympathetic narrative of one whom he regards as the foremost, and ultimately, most influential theologian of the charismatic renewal, a woman nonetheless maligned as a “new age” heretic, Agnes Sanford.

De Arteaga’s work employs two metaphors to express its thesis that Sanford’s ministry overcame cessationism (the “Galatian bewitchment” 3:1-3, replacing the miracle power of God with human effort), by a series of “Marcion shoves” (a reference to a heretic pushing a truth into error in order to bring that truth to the attention of the mainstream). In Sanford’s case, hers was a trial-and-error sampling of various contemporary positions on healing, being dialectally “shoved” into a thoroughly biblical understanding.

In the early 1930s, the loudest voice against healing, however, was the heretical consensus doctrine of Protestantism of that time: cessationism, that is, miracles of healing simply do not happen today. Sanford began her God-given quest by having to reject the “Galatian bewitchment” of her cradle faith, Protestantism. In this De Arteaga showed how Sanford, in the total vacuum of Christian biblical scholarship on healing, was compelled to search a variety of fringe groups for any possible insight into the truth about the healings she had received from God. Through all this, Sanford held to the centrality of Jesus and his scriptures, but only gradually, with no help from the church, discovering how central was healing to the biblical mission and message of Jesus and the New Testament.

Agnes was the daughter of Presbyterian missionaries in China, educated in the US, who as an adult continued their ministry back in China briefly until she met and married an Anglican missionary, Ted Sanford. Against the growing destabilization of China by competing warlords in the 1920s and by the insurgent communists, the new family moved to the USA to minister in Anglican churches near Philadelphia. Upon the healing of her baby son of a severe ear infection and of her own deep depression by a fellow Anglican clergyman, Agnes Sanford’s life course was set. It was discerned that her depression derived from “violating her God-given nature” by trying to be an excellent housewife instead of the writer and minister of healing that God had called her to be.

At this point, since the Christian tradition at that time was unanimously cessationist (the “Galatian bewitchment”) Sanford decided to test (ever alert to the “Marcion shove”) the variety of competing ideologies on healing, Christian Science, occult “science,” spiritism, “New Thought,” New Age, etc. against the “standard” of Jesus described in the four Gospels.

Since she had personally experienced such miracles, Sanford’s curiosity was drawn to the only voices of the time, who seemed to affirm what she had seen so clearly. She skimmed Mary Baker Eddy’s Science and Health but found “it did not make sense.” She twice attended a “Christian” spiritist séance, “carefully keeping an open mind,” but discovered the leader himself was plagued by spirit-induced headaches. When Sanford prayed for the spiritist’s sick mother, she found herself in “deep depression” and “could taste in [her] own mouth” the foul odor on the breath of the spiritist. On top of that the spiritist’s mother immediately died. Sanford promised the Lord that she would “never go near a séance again.” Unwittingly, she came to understand that her prayer was mixing the “energy” of the demonic with that of the Holy Spirit. Thereafter, she would screen out for special attention and prayer anyone who admitted to involvement in spiritism. Despite her strict and clear repudiation of her experiment with “Christian” spiritism, critics pounced on her account as evidence of her “demonic” ministry, instead of it serving as a “Marcion shove” toward biblical truth. Sanford’s “scientific” and biblical process of “Do not quench the Spirit . . . test all things, hold fast to that which is good” (1Th 5:19-20) proved inflammatory for her critics.

Raised in the Depression era in a wealthy and distinguished family, he went to Harvard University and then served in the Navy as a medic during WWII. MacNutt converted to Roman Catholicism as an adult and entered the Dominican Order to become one of its outstanding preachers and writers. As a Dominican monk he first encountered the Spirit-filled healing ministry of Agnes Sanford at a CFO camp in 1967 where Agnes was the principal speaker. They formed a strong friendship and she mentored him into the healing/deliverance ministry. It was MacNutt who introduced the term “inner healing” to what was then called “the healing of memories.” He personally had a strong anointing for healing prayer and during the course of his frequent healing conferences prayed for many thousands of persons.

MacNutt became perhaps the most important leader of the Catholic Charismatic renewal from 1974-1980, serving many offices in that movement. His presence in flowing Dominican robes during the mega-rallies of the 1970s charismatic renewal is a cherished memory for many who attended. However, his marriage to Judith in 1980 abruptly ended his association with the Catholic Charismatic renewal and resulted in his excommunication. He then focused on his writing and teaching ministry for a more ecumenical reach, and developed CHM as a great teaching institution.

The website for Christian Healing Ministries is: www.christianhealingmin.org.

For more information about Francis MacNutt see Francis MacNutt’s Biography.
For more information about Judith MacNutt see Judith MacNutt’s Biography.

Update: Francis MacNutt  passed away on January 12, 2020. He was 94 years old.

William L. De Arteaga, Forgotten Power: The Significance of the Lord’s Supper in Revival (Grand Rapids: Zondervan, 2002), 287 pages.

This is an important book for Pentecostal and charismatic readers. De Arteaga, a former Roman Catholic who became a Pentecostal over thirty years ago, has drawn from the wealth of his experiences in both traditions to present a well-written and convincing presentation of the need to reintegrate sacramental worship and charismatic spirituality. His chief concern in the book is to restore the importance of the Lord’s Supper in the worship of the church, though his insights can be applied to other types of sacramental ordinances according to one’s tradition.

De Arteaga affirms that sacramental worship and charismatic spirituality are not antithetical. True and long lasting revival must be a three-dimensional and integrated experience represented by the preaching of the Word, the presence of sacraments during worship, and the presence of the gifts of the Spirit.

In the twentieth century the inclusion of the Lord’s Supper in the worship of the church has been greatly diminished. Today we see either a sacramental worship without revival (Roman Catholicism), or revival without sacramental worship (Evangelical/Charismatic). In light of these glaring deficiencies, De Arteaga presents a historical retrospective of the important place that the Lord’s Supper once held within the Reformed and Wesleyan traditions.

Father Bill De Arteaga is a regular contributor to PneumaReview.com.

This story begins with the Puritans and Scot-Irish Presbyterians who, influenced by the Eucharistic theologies of the Reformers, found a prominent place for the Lord’s Supper within their worship. In these movements the celebration of the Supper, whether viewed as a sacrament to strengthen the faith of believers or as a converting ordinance, was a catalyst to revival. Those same sacramental traditions were carried over to North America producing some of the most intense and profound revivals in American religious history.

The Lord’s Supper came to lose its centrality in the Reformed Tradition due to the opposition of those who objected to its use as a converting ordinance. It soon became relegated to a quarterly sacrament and no longer produced the powerful conversions and commitment once seen the past.

The Supper played a central role in the revival and renewal of faith in the Wesleyan movement. Influenced by their Anglican background and Moravian contacts, John and Charles Wesley understood the Supper and accompanying love feasts as measures of renewing the faith of believers and bringing in new converts into the church.

Over time, as the Methodist church became detached from its Anglican roots in the United States, its focus remained preaching the gospel to the poor and those in need, but the Supper faded into the background. Later evangelists influenced by the Wesleyan tradition such as Charles Finney and others placed more emphasis on conversions, leading to what is commonly known as the “sacrament of the altar,” which viewed public confessions of faith as central to a convert’s salvation. While recognizing the tremendous success that modern evangelists such as Rinehard Bonnke and Billy Graham have seen in producing mass conversions and the impossibility of incorporating the Lord’s Supper into these massive meetings, De Arteaga still affirms that the Lord’s Supper should play an important role in the revival of the church. In his view, it is the Wesleyan emphasis on sanctification along with its holistic model of Christian life and discipleship—including the Word, the sacraments, small group meetings, presence of the Spirit, robust hymnology, practical ministry to the poor, and goal of Christian perfection—which will produce and sustain revival.

William De Arteaga defines pharisaism as a religious attitude and heresy that so affirms the role of tradition that a new move of the Holy Spirit is often identified as demonic (p.335). Quenching the Spirit was written to confront that attitude and show how it has led to the suppression of charismata throughout the history of the Church. Let me begin by saying that De Arteaga has produced an extremely well written work. That he has done a tremendous amount of research into church history is obvious to anyone reading this book. A very helpful feature in this work is a glossary of terms in the back. Some of his terms are either obscure or of his own making, thus the glossary is indispensable. Much inflammatory rhetoric has been written on the subject of the gifts. This reviewer believes that De Arteaga has avoided such an approach and written in an honorable manner. May more books be written as this one, promoting a cool headed discussion of differences, rather than character assassination and misrepresentation.

Overview

This book consists mainly of two parts. The first, and longest (224 pp.), is a history of attitudes towards charismata in the church. He states, “This book performs the unpleasant task of documenting resistance to the Holy Spirit” (p.15). This is admittedly over-simplifying the historical part of the book, which also contains an interesting chapter on quantum physics (really) and its application to doctrine. The second section of the book is an assessment of the reproofs and attacks brought on the modern charismatic movement.

As the title implies, De Arteaga has taken upon himself to refute the practice of quenching the spirit. Two terms, mentioned early in the book, are woven throughout: Pharisaism and consensus orthodoxy. De Arteaga’s definition of pharisaism is stated in the first sentence of this review. He defines consensus orthodoxy as the theological interpretation accepted by the majority of religious people during a given time period (p.333). Thus, with few exceptions, those dogmatically defending the consensus orthodoxy, even in the face of Scripture, are the Pharisees.

The first chapter lays out the many characteristics of the Pharisee. He begins by explaining that they were heretics (p. 16). One point he emphasizes is that they held their tradition, the Talmud, equal with Scripture, the Torah (p. 18). Because of this switch from a living God to a dead tradition, the emphasis of belief went from the heart to the head (p. 19). They set up fencing (p. 20) to keep from falling into sin. They judged others by their theology, or where they were born (pp. 21-22). In short they put doctrine over faith (p. 22) so that if anything crossed their doctrine, even the Son of God, they were opposed.

De Arteaga then begins to explain how Pharisees have been with us since the times of Christ. Chapters two and three deal with the Great Awakening, and how the opposition was pharisaical. The contrast between Jonathan Edwards, the revival’s main theologian and defender, and Charles Chauncy, its main critic and detractor, is the centerpiece of these two chapters. The next fifteen chapters deal with the historical opposition to the gifts, from early catholic monks avoiding the gifts as a fence against pride, to some dispensationalists relegating the gifts to another age. It is very informative and, being history, very interesting. Especially eye-opening is his link between cessationist doctrine and the Godless Enlightenment (ch.7). The remaining non-historical chapters, nineteen through twenty-four, deal with the modern reproof and criticism of the Charismatic movement, beginning with Charles Farah Jr., whom he is in favor of, all the way to John MacArthur Jr., with whom he strongly disagrees.