Prophesy for Christians is kind of a big deal. The idea that God communicates directly to and through his image-bearers is rooted in both the Hebrew and Christian scriptures.

Christians of the Pentecostal/Charismatic tribe have underscored the gift of prophecy in our praxis. This why we often leave space in our worship services. Perhaps God has something new, fresh, or contextual to say.

In contrast to the bevy of popular books on charismatic prophecy, there have been few scholarly studies (Mark J. Cartledge’s work being the obvious exception). Samuel W. Munidi has added significantly to the field with his doctoral research which has now been published as Pentecostal-Charismatic Prophecy: Empirical-Theological Analysis.

Method

The thing that makes Muindi’s book so academically rigorous (and also so intimidating to the average reader) is his detailed methodology.

The present study seeks to forge a dialectical synthesis between empirical data, Scripture and espoused beliefs of the Pentecostal-charismatics concerning the phenomenon of charismatic prophecy. (14)

Essentially, Muindi created a model for understanding charismatic prophecy by marrying three sources of data:

1. Empirical Data. Muindi conducted a thorough investigation of charismatic prophecy in the African context. Using surveys, interviews, focus groups, and site visits, Muindi paints a clear picture of how charismatic prophecy is practiced.
2. Scripture. Muindi comprehensively surveyed both the Hebrew and Christian scriptures, paying close attention to Paul’s instructions on the matter to the church in Corinth.
3. Espoused Beliefs. It is notable that Muindi did not limit his research to academic sources. He also examined the “Pentecostal-charismatics’ reflections on their own experiences in the light of Scripture, reason and tradition” (131). Austin Sparks, Lester Sumrall, Oral Roberts, and Kenneth E. Hagan are just some of the popular voices which have contributed to the tradition.

Muindi’s overall research is hermeneutical in nature, seeking to understand and interpret the phenomenon of charismatic prophecy. His method is empirical-theological, modified from Johannes van der Ven’s empirical-theological cycle.

While these details might bore the average reader, they provide Muindi the focus needed for his research.

Empirical Study

Appendices are typically those boring documents at the end of a book that most people ignore. This book is an exception. Muindi has included the data from his empirical study and the effect is inspiring! Here are some of the ways people describe their experience of charismatic prophecy:

I feel a sudden energy overpowering me, and words begin to rise from deep within. (233)

I felt unusual calmness inside, then something began to bubble into words from inside me. (233)

Women are not recognized in the church as men, but in prophecy God recognizes them. (234)

I am now more devoted to worshipping, because it is through worship that prophecy comes. (235)

Prophecy has made my faith strong because I know that the God I am trusting is real and present. (236)

The responses of Muindi’s subjects uniquely capture the ethos of charismatic prophecy and the impact it has on the lives of practitioners.

Conclusions

After the data was analyzed, the scripture studied, and the tradition surveyed (or: brought into “dialectal synthesis” (14)), Muindi arrived at this definition:

[C]harismatic prophecy is an invasive oracular utterance inspired by a perceived immediacy of divine presence which, perceptually, impacted the human deep unconscious dimension with revelatory impulses. (224)

The context for this charismatic prophecy is the exuberant praise and worship of a church service. During the service, the one who prophesied experienced a “sacramental participation of the . . . human spirit, in the immediacy of . . . the Holy Spirit which overwhelmed and infused the human . . . mind with revelatory impulses” (224).

Some North American Pentecostals have developed an allergic reaction to the word “sacrament” due to the influence of fundamentalism’s anti-Catholic rhetoric. Despite this, sacramentalism is gaining traction. And rightfully so. Pentecostals believe in an enchanted world—a world in which the Spirit of God is everywhere present and active. In charismatic prophecy, the Spirit draws the human into sacramental union with God.

Another key finding is the parakletic nature of prophecy. Following 1 Corinthians 14:3, the “critical function” of charismatic prophecy is to “edify, encourage, and console a congregation in contextual situations” (225). This is not to say that all prophetic messages are happy-clappy. Indeed, 68% of the prophetic messages discussed in the focus groups were “[w]arnings against sin in the church” (239). This would often lead to “[r]epentance of exposed sin” (239). Paul’s triad of “edify, encourage, and console” must be interpreted broadly enough to include divine conviction.

The Apostle Paul advised the church in Corinth to “[p]ursue love and strive for the spiritual gifts, and especially that you may prophecy” (1 Corinthians 14:1 NRSV). Samuel Muindi has added academic fuel to this holy pursuit.

Muindi, Samuel W. Pentecostal-Charismatic Prophecy: Empirical-Theological Analysis. Oxford: Peter Lang, 2017.