scholarly journals Review: The King of Confidence: A Tale of Utopian Dreamers, Frontier Schemers, True Believers, False Prophets, and the Murder of an American Monarch, by Miles Harvey

2021 ◽  
Vol 24 (3) ◽  
pp. 155-157
Author(s):  
Brian C. Wilson
Keyword(s):  
False Prophets

Prophecy and the Priesthood of All Believers

2018 ◽  
Author(s):  
G. Sujin Pak
Keyword(s):  
Biblical Interpretation ◽  
Roman Catholic ◽  
Word Of God ◽  
Priesthood Of All Believers ◽  
God's Word ◽  
False Prophets

Luther’s, Zwingli’s, Bucer’s, and Zell’s early uses of prophecy focused on buttressing their teachings of the priesthood of all believers, rejecting Roman Catholic distinctions between the spiritual and temporal estates, and challenging Roman Catholic “tyranny” over biblical interpretation. These Protestant reformers defined a true prophet as one who proclaims and interprets the Word of God alone; the prophet and prophecy were therefore significant tools for rejecting Roman Catholic authority—by spurning Roman Catholic conceptions of the priesthood and identifying Roman Catholic leaders as false prophets—and ultimately for asserting the prime authority of Scripture. In the 1520s lay pamphleteers, including several female pamphleteers, embraced Luther’s, Zwingli’s, Bucer’s, and Zell’s early conceptions of the prophet in order to defend their call to proclaim God’s Word, interpret Scripture, and rebuke wrong teaching.

scholarly journals Prophetic Conflict in Jeremiah 27-28 and the Question of True and False Prophecy

2021 ◽  
Vol 21 (2) ◽  
pp. 87-107
Author(s):  
Ikenna L. Umeanolue
Keyword(s):  
Old Testament ◽  
Legal Traditions ◽  
The People ◽  
False Prophets ◽  
Do So ◽  
Easy Solution ◽  
Prophetic Office

The Old Testament text of Jeremiah 27-28 presents prophetic conflict between Jeremiah and Hananiah. Jeremiah proclaimed a message of God’s judgment against the rulers and the people of Judah because of their violation of the religious and the legal traditions of the nation but Hananiah opposed him preaching a message of peace and salvation and predicted the deliverance of Israelite nation from the hands of their enemies. Both claimed to have God’s authority. Jeremiah 27-28 provides a window into the problem of discerning a true prophet from a false one. Contemporary Nigerian Christians are also being challenged with such opposing prophecies by prophets who claim that their prophecies come from God. This study adopts exegetical method of interpretation and application of the message of Jeremiah 27-28 to the fact of truity and falsity in prophecy in contemporary Christianity. This study discovered that true prophetic office is a call, and not all comers’ affair. Prophecy lacks empirical proof and is sometimes manipulative and susceptible to barratry. The study further discovered that true prophets prophesy by the spirit of God while false Prophets prophesy from their own mind but also claim to do so by the spirit of God. Just like Prophet Hananiah, there are prophets who could be genuinely called but have refused to stay within their call because of loss of focus and desire for material gains. Thus the prevalent worldview of contemporary Nigerians concerning easy solution to life’s problems that leads to abuse of prophetic consultations needs to be changed.

Spinoza on Superstition

2020 ◽  
pp. 43-57
Author(s):  
Susan James
Keyword(s):  
Affective State ◽  
Way Of Life ◽  
False Prophets

One of the strengths of Spinoza’s philosophy is his recognition that what we can achieve politically depends in part on our affective capacities, an insight illustrated in his account of the distinction between ‘true religion’ and superstition. I argue that superstition, as Spinoza sees it, is an affective state. To be superstitious is to be subject to a pervasive and damaging kind of fear. False prophets, for example, harness the resources of imagination to encourage political division and superstitious anxiety. By contrast, defenders of true religion appeal to existing imaginative resources to foster devotion to God and promote cooperation. However, the boundary between these two strategies is far from distinct. Superstition may play a role in a harmonious way of life.

Lay Preaching and Living Saints

2021 ◽  
pp. 78-104
Author(s):  
Joshua S. Easterling
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Clerical Work ◽  
The Gift ◽  
Critical Responses ◽  
False Prophets ◽  
Lay Preaching ◽  
The Demonic

Chapter 3 explores the hesitant and outright critical responses to new forms of sainthood that developed within and beyond England at the close of the twelfth century and into the thirteenth. This chapter situates orthodox hostility toward these “new saints” in relation both to the gift of prophecy, to which many charismatics aspired, and to debates about preaching. At this chapter’s centre is an Anglo-Latin rule for anchorites, the Regula reclusorum (c.1280), which is examined alongside several twelfth- and thirteenth-century figurations of preachers and prophets. Here a discourse directed against allegedly “false” prophets and preachers owes much to the collaboration between the charismatic voices that emerged through lay-anchoritic communities and the forms of sanctity that were quickly gaining ascendancy in the thirteenth century. Contemporary anchorites often summoned the demonic nightmare of orthodox culture by replicating and thereby obviating clerical work, as well as by encouraging lay preaching.

scholarly journals Jeremiah 23:23–24 as polemic against prophets’ views on Yahweh’s presence

2016 ◽  
Vol 72 (3) ◽  
Author(s):  
Wilhelm Wessels
Keyword(s):  
The People ◽  
Peace And Security ◽  
False Prophets ◽  
Independent Existence

Jeremiah 23:23–24 is a short passage in the cycle of oracles in which the prophet Jeremiah is supposedly in conflict with other prophets in his society. It is possible that this short passage first had an independent existence before it became part of the collection of oracles in 23:9-40 This article argues that as an independent oracle the passage claims that Yahweh is not just a localised god, but an omnipresent God from whom no person can hide. When read as part of the mentioned cycle, it should be regarded as a polemic against a view held by some prophets that Yahweh’s nearness guarantees peace and security. Their domesticated view leads to complacency and disregard. It is argued that Jeremiah opposes their view by stating that Yahweh is also a distant God who is aware of their false and deceitful attempts to provide revelatory knowledge to the people. In this regard chapter 23:23–24 serves as a polemic against so-called false prophets and implies a threat of judgement.Keywords: False prophets, temple, Yahweh's presence, polemic

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