Mogoeng-Mogoeng, Prophesy and South Africa: Understanding the prophetic language in contemporary politrics

 

Scholars of ancient history tells us that 'false and true prophesy was always resolved by the passing of time, to either come to pass or prove to be false", though the biggest problem of prophesy was that 'every prophet 'nabi', was regarded as God's spokesperson'. 

Back in 2013, upon his appointment as South Africa's Chief Justice, Former CJ #MogoengMogoeng indicated that his appointment was a 2004 prophesy by one Dr.  Richard Gray (TBN Africa: https://www.youtube.com/watch?v=xawsUyQkzg0). Fast forward to 2024, former CJ shares yet another prophesy with us, this time around it seems to be his own prophesy that "he is destined to be the president of Mzansi, without contesting elections" (Newzroom Africa: https://youtu.be/t7AEcXbZdGU).

The prophesy phenomenon is an age old concept that continues to resonate with humanity across its diverse belief systems, religious, cultural and sundry. Most common among prophets and prophecies are the likes of Moses, Muhammad and Hong Xiuquan of old, in the contemporary you hear of the likes of Mohandas Karamchand Gandhi, Nostradamus, the Seer of Salon, who could allegedly foresee tragic events very far into the future and Edgar Cayce, the sleeping prophet, who was apparently able to awaken from a dreamlike state to diagnose a patient's illness and prescribe a cure without the patient even being present. What made all these prophets of old and new stand out and be regarded as prophets is the fact that 'they all influenced the direction of world thinking and belief', Kgari describes them as "those that respond to a relentless and deep desire to make a contribution and to confer benefit on a situation, they influence people's minds: they are quoted and referred to. Ultimately, they become the very energy in the people's consciousness (Kgari Moshopyadi Heil , 2005: https://journals.co.za/doi/pdf/10.10520/AJA10169717_1169). 

What we know is that the understanding of the concept of prophecy in the contemporary world carries the same understanding as that of the Old, even though its meaning and application differ as a result of context, including the socio, economic, technological and political advancements. Anderson describes the Old Testament prophets and prophecy as ‘spokespersons of Yahweh who interpreted the promises and demands of the covenant’ (W.B. Anderson 1978:230), an understanding which Mogoeng seems to carry in his Christian message to the contemporary hearer. But the common contemporary understanding and application of prophecy is slightly leaning over the secular world, discounting a religious understanding. Matthew Sweet makes a point that ‘every age has its own prophets, thinkers or agitators whose ideas shape civilisation for a generation or more” (M. Sweet 22 December 1996), Sweet describes contemporary prophets as ‘seers made up of professional speculators, cutting-edge thinkers, visionaries and, in the odd case, charlatans’. Nowhere in Sweet’s description does he describe them as ‘God’s spokespersons’, a clear demonstration of how different the contemporary application of the concept is, it seems that the new speaks for themselves more often than they do for God. Reason why Kgari argues that "prophets are in actual fact a response in and of themselves" (Kgari Moshopyadi Heil , 2005: https://journals.co.za/doi/pdf/10.10520/AJA10169717_1169).

But both Sweet and Kgari are in agreement with what the contemporary prophet should be like, their trades, character, and signs which indicates that their ideas and ideals will be remembered for centuries in history. Kgari makes a point that 'signs of a prophet are that of "possessing a vision to "see" a possibility in others and in the world", here Mogoeng shares his prophetic vision with South Africa and the world. She further says 'Prophets have the courage and conviction to take a stand and speak for or against a cause, ability to create a new context, a deeply held desire or passion to make a contribution. They have a sane urge for action, an inclination to inspire", a clear description of what former Chief Justice Mogoeng Mogoeng has displayed in his prophecy. Most interesting is that he merges the old understanding with the new, by putting emphasis on his deity that is God, as having to have revealed this message to him. 

Farid Esack makes a point that “as dictated by liberation theology, a prophet is someone that is desperate to challenge power and injustice” (F. Esack 8 June 2023), if we were to merge Farid's statement with that of Kgari that says "prophets of our time, like all prophets, leave 'a legacy behind them which helps future generations to determine their course of history", it would be an injustice not to recognise our very own South African prophets of old, the likes of Ntsikana of the 1700, Nongqawuse, Siener Van Rensburg and Beyers Naudee in the 1900, those whom influenced and ushered in the likes of Nelson Mandela, Desmond Tutu, Steve Biko and others, all in a quest to influence the course of history. 

Therefore, it would appear that Mogoeng is only playing his part in influencing the course of the democratic dispensation history, a history that has thus far displayed very clear disastrous, near distraction signs in its thirty (30) years infancy. A situation which the contemporary South Africa is faced with, a stubborn economy, corruption, crime, inequality and high levels of moral decay.

As South Africans look forward to the 2024 General elections, the reality is that many prophets shall come knocking on their doors, kissing their babies, attending their church services and doing all sorts of things to convince them to vote them into power. However, it is only fair to adopt the position of the old scholar that "the challenge of true and false prophesy can only be resolved by time", time will reveal it all.