Elements of prophecy – reflections on the interior life
Copyright © Michael W. Clark 2008. All rights reserved.
Steven Spielberg’s science fiction film Minority Report (2002) contains an interesting idea.
Three clairvoyants called PreCogs (i.e. precognitives) spend their lives floating in a pool of water, wired up to a kind of amplifier in a state of deep meditation.
The PreCogs’ job is to predict murders that could happen in the future.
Tom Cruise, a good and honest cop, relies on the PreCogs’ leads to arrest would-be criminals just before they’re about to commit a homicide.
The film puts an interesting twist on the idea of precognition, mostly because in today’s society people with such gifts are often treated with suspicion and even disrespect.
But the PreCogs’ abilities are esteemed and they enjoy a kind of eerie reverence.
In my journey on and offline, many complex, fascinating – and even a few disturbed – seekers have crossed my path.
Some say that spirit beings or God appears or speaks to them. Others claim to see objects, places and souls through astral travel. Several believe they can read minds. And some say have had a vision of Christ or the Holy Trinity.
And like the PreCogs, others claim to foresee the future.
I studied these topics in school. It’s one thing to read about them, another to actually interact with people claiming to possess so-called paranormal gifts and abilities.
Believers in God would probably say that I’m providentially hooked up with the right people at the right time to continue to learn and grow.1
Dealing with alleged psychics and mind-readers can be rewarding but also challenging. If psi abilities are real, to my mind there’s no guarantee they’ll be used in a sane or ethical manner. For instance, those who haven’t dealt with personal pain could take a compensatory turn to self-aggrandizement–and that kind of self-delusion could lead even the best down a very dark lane to nowhere.2
One might regard visionary and prophetic claims as a sure sign of mental instability, perhaps even insanity. But in my adult years I don’t dismiss this end of the human spectrum without careful investigation and, perhaps more importantly, recognizing the limits of conceptual understanding.
While a graduate student I became acquainted with some of the homeless in the cold streets of Ottawa, Canada. Before graduate school, I did volunteer work in a psychiatric ward in Peterborough, Canada.
All the while I’ve tried to talk to people as people, rather than as sterile objects scoped out by the clinical gaze of 21st century medicine.
Nor have I fallen into the common practice of scapegoating those who happen to be different. Scapegoating is an age-old practice alive and well today, one perpetuated by ignorance, cowardice and a brutish mentality.
But some folks do take wrong turns in the spiritual life, and some might even be continually deceived. Interior perception is an exacting process and it seems not everyone can do it very well.
Leading writers on mysticism such as Evelyn Underhill say that the sincere mystic must be humble and painstakingly analytical to avoid deception, either by the imagination or by negative spiritual influences.
When it comes to prophets, it seems most speak in such roundabout terms that their predictions could mean a thousand different things to a thousand different people. And when flat wrong, the hokey prophet tends to fudge it.
False prophecies once brazenly proclaimed as fact are quickly swept under the rug or perhaps recast as “symbolic” predictions.
Philosophers of reasoning call this an ad hoc hypothesis or possibly an instance of ex post facto [after the fact] reasoning. Rather than openly admitting mistakes as an emotionally mature psi researcher would, sham mystics usually do their best to cover it all up. Sometimes intelligently, but it’s still a cover-up, still a deception.
Genuine forms of prophecy involve a supernatural source of revealed or infused information. But this information likely passes through and is reinterpreted by the recipient’s personality.
In some instances, arguably not all, the degree of prophetic accuracy is directly proportional to the spiritual purity of (a) the recipient’s personality and (b) the information source. In other words, a message may be subject to personal interpretation, gross distortion, or worse, distorted to begin with.
But it’s not quite that simple.
If God is all-powerful, weak and tawdry personalities could be chosen for genuine prophecy, even for a short while, like a temporary override or “download” from above.
To draw an analogy, a hostile spy uses the internet illicitly but once in a while visits life affirming web sites. Recall from the Biblical tradition that the young David slew Goliath in the name of the Lord, later to become an adulterous King. David wasn’t a prophet, per se, but he’s a good example of God doing miraculous things through a weak personality.
An integrated model of prophecy sees the prophetic content and the personality of the prophet as two items in dynamic relationship where two events happen as they should.
According to this schema, God knows in advance how a prophet will interpret a given revelation; therefore God tailors the style and content of that revelation to fit with the prophet’s psychological makeup. The final result is a message appropriate for a given culture at a specific historical time and place.
Most Muslims, for instance, believe that Muhammed is God’s perfect messenger. The Koran says that Moses and later Jesus were prophets right for their time, but a much-needed update was provided in the person and teachings of Muhammed.
Meanwhile Jews tend to see Jesus as a very wise man–nothing less, nothing more. And Hindus tend to see Christ as another avatar or messenger who is special but not unique.
Often glossed over by well-meaning seekers and dignitaries, these three interpretations differ from the Christian tenet that Jesus is not just another prophet, messenger or nice guy but the long-awaited messiah and savior.
Some get upset over this kind of statement, probably because of Christian abuses throughout history, and perhaps in some cases because people are angry at a significant other or event and transfer that unresolved anger onto Christianity as a whole.
But facts are facts. Different faith groups see Jesus differently. And politically correct or not to say so, non-Christian religions often directly or subtly challenge the Christian belief that Jesus is the unique incarnation of God and man.
Further to Christianity, another issue arises concerning prophecy. For believers, Jesus’ accurate predictions were often misunderstood and mocked. But for Christians the greater meaning of the message more than compensates for any initial misunderstanding. For Christians, Jesus’ prophecy is about the triumph of good over evil.
Consider the following:
Jesus answered them, “Destroy this temple, and in three days I will raise it up.” (John 2:19)
Later, Christian theologians would say the ‘temple’ is God’s own body. Three days after Jesus’ crucifixion (i.e. the destruction of the temple), he rises again (i.e. the rebuilding of the temple).3
While the meaning of this particular prophecy isn’t clear at the outset, believers say it is couched in symbolic terms for soteriological purposes.
The Jesus of scripture doesn’t use his gifts to maintain a comfortable lifestyle, nor does he try to conscript workers for overt sociopolitical activism (at that time Judea was under military occupation by the Romans). His mission is about leading souls to their rightful place in everlasting heaven.
Not just a good man or another avatar, Jesus, so Christians believe, is perfect and unique. As God’s only son and as part of the Holy Trinity, he is both fully human and fully divine.
Christians, on the other hand, are imperfect. Thus for sincere Christians the issue of prophecy occurring after the time of Jesus becomes problematic because imperfect believers can be easily deceived.
In Catholicism, personal revelations among common folk are called private revelations. Private revelations occurring after the time of Christ are said to add nothing to the Christian faith as defined by the Catholic Church.
But revelations declared authentic may contain personal, inspirational or cultural value.
Throughout the ages, there have been so-called “private” revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ’s definitive revelation, but to help live more fully by it in a certain period of history. Guided by the magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church. Christian faith cannot accept “revelations” that claim to surpass or correct the revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such “revelations”4
Of course, many question the teaching authority of a body of individuals who’ve proved to be susceptible to temptation and prone to human error just like everybody else.
Viewed historically, it the Catholic Church has made gruesome mistakes, only to apologize hundreds of years later. Joan of Arc, for instance, was terrorized, brutalized and burned alive at the stake in 1431 as a heretic. In 1920, almost 500 years later, Joan was canonized.
Could a more subtle kind of persecution occur if a sincere saint were alive today?
The Church will find itself attacked by waves of a secret sect,
and corrupted priests will scandalize the Church
- Sr. Marianne de Jesus Torres (17th century)
This prophecy of St. Marianne de Jesus Torres has proved to be at least partially true.5 And it might point to one of the reasons why so many intelligent and caring people are asking tough questions about not only Catholic, but most forms of organized religion in the 21st century.6
Notes
1. It’s always been my hope that others will gain something positive from these interactions.
2. Many saints lament that vanity and jealousy figure in the spiritual life. Apparently the more we open to spiritual realities, the more we become vulnerable to temptation and deception. Because evil is about destroying souls, the saints say that it uses every trick in the book to trap souls in astral realms or worse, hell itself. As the Book of Genesis suggests, the serpent is the subtlest of all creatures in the garden of Eden.
3. (a) Related passages:
“We heard Him say, ‘I will destroy this temple made with hands, and in three days I will build another made without hands.’ ” (Mark 14:58)
“for we have heard him say that this Nazarene, Jesus, will destroy this place and alter the customs which Moses handed down to us.” (Acts 6:14)
“You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross” (Matthew 27:40).Those passing by were hurling abuse at Him, wagging their heads, and saying, “Ha! You who are going to destroy the temple and rebuild it in three days, (Mark 15:29).
Source: New American Standard Bible.
(b) This is not the place to outline theological debates about the apparent harmony or, on the other hand, contradictions of the Christian Bible. Much has been written both for and against the many slight and significant discrepancies which, depending on one’s theological position, do or do not occur.
(c) Various issues arise when we consider that some of the early Christians mistakenly believed that Jesus would return within their generation (see, for instance, Matthew 10:22-23; 16: 27-28; 24: 30-34, 1 Peter 4:7, 1 Corinthians 7:29-31, Hebrews 1:1-2). The following questions have been asked: With regard to Matthew, were Jesus’ words meant to be taken literally? Was Jesus, himself, mistaken? What did Jesus really say (if anything) before this gospel was written? Did Jesus convey these words through the vehicle of the gospel writer? Concerning Matthew and the remaining passages, did powerful spiritual experiences eclipse the gospel writers’ better judgment? On this point, human beings often make interpretive mistakes when confronted with overwhelming experiences. Did the early Christians literally interpret revelations which later took on theological meanings?
4. Catechism of the Catholic Church, par. 67. Catholic theology has looked at the problem of prophecy in its own unique way. St. Thomas Aquinas is often cited in Catholic discourse about prophecy. But we should recall that Aquinas apparently said that his voluminous writings seemed like a “house of straw” after he had a direct encounter with God toward the end of his life.
5. While some try to downplay pedophilia among the priesthood and subsequent cover-ups, there really is no way to put a good face on this perverse and shameful phenomenon.
6. Jeffrey Mishlove reviewed Speilberg’s Minority Report from a different angle. The review is informative and has some good links.