Prophets in America

Molly Hensley-Clancy:

It’s the first day of Prophecy Week at the Bethel School of Supernatural Ministry. Or, as students here like to call the place, Christian Hogwarts.

The auditorium of the civic center in Redding, California, where first-year students have class, is so full of eager, neatly dressed young people that it’s initially impossible to find a seat. The roomful of some 1,200 students hums with expectant energy: People talk in clusters, clutching their books to their chests and stealing eager glances at the stage. There are so many languages spoken here it’s hard to keep track: English of all flavors, spoken with Australian and British and South African accents; Chinese; Korean; Portuguese. It’s a strange medley for a place like Redding, an economically depressed rural outpost about 200 miles north of San Francisco, in the heart of Northern California’s Trump country.

The students are waiting for today’s lecturer, Kris Vallotton, one of the school’s founders and a prophet so prolific he literally wrote the book on it — Basic Training for the Prophetic Ministry, a combined textbook and workbook used by Bethel students to learn how to hear, and speak, God’s words. (“Name the five things that distinguish a false prophet from a true prophet.” “What is the difference between a vision and a trance?”)

The basic theological premise of the School of Supernatural Ministry is this: that the miracles of biblical times — the parted seas and burning bushes and water into wine — did not end in biblical times, and the miracle workers did not die out with Jesus’s earliest disciples. In the modern day, prophets and healers don’t just walk among us, they are us.

To Bethel students, learning, seeing, and performing these “signs and wonders” — be it prophesying about things to come or healing the incurable — aren’t just quirks or side projects of Christianity. They are, in fact, its very center.

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