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.

A guest editorial by Christian historian William De Arteaga. Readers are invited to respond by including respectful comments on the article page.

This editorial was updated in January 2021 under the new title, “Why So Many Evangelicals and Pentecostals Were Beguiled by False Prophecies about Trump and his Second Term.”

Recently, the Mark Galli’s op-ed piece in Christianity Today created uproar among Evangelical Christians.[1] He asserted that President Trump should be removed from office for his lack of moral character. Many Christians were offended, but many others affirmed his view as theirs. It seems clear that most Evangelicals understand that Trump is a deeply flawed and a personally immoral person. The divide then is between those who find this to be disqualifying for the office of President, as the Rev. Galli, and those to whom Trump’s immorality is lamentable, but not important as President. This latter group strongly believes that Trump has been called by God to be President in spite of his character flaws. For his defense, the “Forever Trump” Christians cite his pro-family and pro-Christian tilt in the White House, and especially his court nominations, Supreme Court and lower courts, and his across-the-board support of Israel as indicators that this is true.

When criticism is given about Trump’s behavior, as in his shameless boasting,[2] lying or insulting tweets, the Forever Trumpers often cite that biblical heroes, men and women called by God, were often imperfect, or had some deep areas of immorality. For instance, Samson could not resist pagan women and destroyed the fullness of his ministry with this sin but still carried out much of God’s call on his life.

To be transparent, I side with the Rev. Galli’s opinion.[3] Galli commented the following week that the mass of email and letters disagreeing with his op-ed followed this line of thought, and refused to argue or discuss the specifics of Trump’s immoral or arbitrary acts.[4] Like Galli, I too have found that the Forever Trumpers most often do not bother to defend Trump’s action or irrational tweets, but rather cite the biblical injection, “do no touch my anointed” (1 Chr 16:18).

The acceptance of this disjunction between Trump’s personal morality and intemperate, rude, uncharitable tweets, etc. and his support by most white Evangelical Christians[5] is due in part to a series of prophecies, by a previously unknown prophet, Mark Taylor, which were assisted by Mary Colbert, an influential Christian writer and editor. This prophetic message and a belief that Trump was especially called out by God has been reinforced among Charismatic Christians by Mr. Steve Strang, CEO and President of Strang Communications, which publishes charismatic books and the influential Charisma magazine.[6]

Robert W. Graves, ed., Strangers To Fire: When Tradition Trumps Scripture (Woodstock, GA: The Foundation for Pentecostal Scholarship, 2014), 604 pages, ISBN 9780996044509

A quick overview reveals that Strangers to Fire is an anthology of 35 essays edited by Robert W. Graves, President of The Foundation for Pentecostal Scholarship. These essays are written by 26 authors from across the spectrum of the Pentecostal, Charismatic, and Third Wave movements. This book represents the non-cessationist or, better, continuationist, view that the charismata (spiritual gifts) active in the New Testament Church are still authentically operative in contemporary times. Strangers to Fire is a specific response to John F. MacArthur’s (JFM) caustic polemical, Strange Fire, and a general response to cessationism (view that spiritual gifts have ceased), and the abuse of the charismata. It has a Foreword by J. Lee Grady, noted Charisma contributor. Authors include such notables as Wayne Grudem, Jack Deere, Craig Keener, Jon Ruthven, Sam Storms, Doug Oss, Mel Robeck, Paul Elbert, Randy Clark, Robert Menzies, J. P. Moreland, Gary Greig, Mark Rutland, Gary Shogren, William De Arteaga, William K. Kay, Melvin Hodges, and others.

Cover for the November 2016 re-release by Empowered Life.

I begin by noting some significant contributions of Strangers to Fire. Before getting started directly with that process, however, I want to say that I particularly appreciate its apt title. JFM drew on the depiction of Aaron’s sons in Leviticus 10:1 offering strange fire and consequently being consumed by the fire of divine judgment for their blasphemous action (cp. Numbers 3:4; 26:61). It’s difficult to escape JFM’s implication that Pentecostals and Charismatics are guilty of the same sin and will suffer the same end. However, one must not dismiss the reality of authentic divine fire in his chosen text. Therefore, the choice of Graves and his team to call their book Strangers to Fire is telling. Divine presence is often depicted in Scripture in association with holy fire, most notably in the tongues of fire in the paradigmatic Day of Pentecost event (Acts 2:1-4). Accordingly, Graves flips the quip back on JFM. Rather than Pentecostals and Charismatics offering some kind of “strange fire” offensive to God and inevitably suffering terrible consequences, perhaps cessationist strangers to the fire of God are missing an opportunity to encounter holy fire in God’s awesome presence through the Holy Spirit—and suffering the lack thereof accordingly. The subtitle is also telling. When Tradition Trumps Scripture implies that in spite of all claims by JFM et al to be the only honest representatives of biblical faith and truth in this debate, they may be allowing human traditionalism to override and undermine the scriptural witness to God’s work in our day.

Robert W. Graves, ed., Strangers To Fire: When Tradition Trumps Scripture (Woodstock, GA: The Foundation for Pentecostal Scholarship, 2014), 604 pages, ISBN 9780996044509

If you are a person who stays current with regard to books related to the work of the Holy Spirit, the first part of the title of this book may sound familiar to you. If you find this to be true, it is probably because there was a book published in 2013 that had a somewhat similar title. I am, of course, referring to John MacArthur’s book, Strange Fire. MacArthur’s book was very provocative, indeed antagonistic, toward Pentecostal and Charismatic Christians. The book attracted a lot of attention and drew responses from key Christian leaders from both inside and outside of the Pentecostal/Charismatic movements. The preface of Strangers To Fire tells us that Strange Fire was the impetus that caused this current volume to be published (xxvii). Strangers To Fire was published to address and correct some of the issues that were raised in MacArthur’s book. In fact, some of the chapters were written in direct response to Strange Fire.

Cover for the November 2016 re-release by Empowered Life.

The introduction states that this volume consists of thirty-five chapters of which the first seven were written in direct response to MacArthur’s book (xxxi). These chapters make up Part One of the book. The majority of direct responses to Strange Fire were previously published online by Charisma News and PneumaReview.com. Part Two of the book, “Classic Replies to Cessationism and the Misuses of the Charismata,” consists of chapters drawn from other books and publications written between 1968 and 2013 (xxxi). While these additional chapters were not written in direct response to MacArthur’s book, they do touch on issues pertinent to his book, indeed to the cessationists’ view in general. The afterword of Strangers To Fire states the purpose of the book. “It is our fervent prayer that this anthology may aid in the release of cessationists so they might be able to pray the biblical prayer, ‘Lord, I believe; help thou mine unbelief’ (Mark 9:24 KJV)” (523).

The contributors to this work are: Stanley M. Burgess, Randy Clark, Ronald Cottle, William De Arteaga, Jack Deere, Paul Elbert, Andrew T. Floris, Robert W. Graves, Gary S. Greig, Wayne Grudem, James Hernando, Melvin L. Hodges, Eddie Hyatt, William K. Kay, Craig S. Keener, Robert Menzies, J. P. Moreland, Douglas A. Oss, Cecil M. Robeck Jr., Jon M. Ruthven, Mark Rutland, Omer Jaye Sharp, Gary Shogren, Sam Storms, Horace S. Ward, and David A. Womack. A quick look at their biographical information will demonstrate that they are highly educated people, many with earned doctoral degrees.