Dale Tuggy and his Unitarian Errors

Recently, Dr. Michael Brown debated Unitarian Dale Tuggy on the question, Is the God of the Bible the Father alone? The debate boiled down to a discussion of the deity of Jesus. I had the pleasure of moderating this debate and although I was not permitted to take sides while in that role, I can do so now. I will keep this as brief as I can. For a longer, more detailed critique of Tuggy in this debate, go here. Here are some problems I had with Tuggy’s views.

    Denial of pre-existence of Jesus

Unitarians are often compared with Arians for their denial of the deity of Jesus. But Arius believed in the pre-existence of Jesus, and while many Unitarians also do, Tuggy does not. Despite John 1:14, Tuggy believes Jesus did not exist until he was born of a virgin. He says the Logos of John 1:1 is not the same as Jesus. the Incarnation is not the pre-existing Son of God becoming flesh, which the wording of John 1:14 indicates. It is subtler than that. Likening it to the Wisdom of God, he says the Logos, whatever that is, was revealed in Jesus. God made Jesus a special, exalted man, but he is not divine.

The problem is, John does not say that. He says, “The Word became flesh.” To say Jesus was being infused with the Logos, or had something added to him while he was a fetus in the womb, does not do justice to the word, “became.” To become flesh means he had a separate existence prior to what he became. If John did not believe in the pre-existence of Jesus, he would have used different terminology in his prologue.

    Discomfort with consciousness after death

Repeatedly, during the debate and the Q and A session that followed, Dr. Brown was challenged with the contradiction that God died on a cross. God cannot die, so if Jesus died, he could not be God. That sounds logical, but Jesus is both God and man. The man died, but God did not. Similarly, when our bodies die, our spirits do not. This is not a difficult concept, but none of the Unitarians present seemed unable, or perhaps unwilling, to grasp it. Patripassionism is a Trinity-denying, 3rd century Monarchian heresy that says the Father suffered on the cross. It is not what Trinitarians believe. What is ironic is that Unitarians criticize Trinitarians for merging Jesus and the Father into one, yet as soon as we distinguish between the two at the cross, they cry foul.

One issue that forces Unitarians into a corner has to do with the concept of Jesus having an eternal spirit that did not die with his body. Tuggy and other Unitarians present were uncomfortable with the idea that this is true of Jesus and of believers. It is clear that Jesus was alive in spirit after his death because he told the Jews, “Destroy this temple, and I will raise it again in three days” (Jn 2:19). How can a dead man resurrect himself? If Jesus were merely an exalted man, this would be impossible, but Jesus is divine, and he raised himself by his divine Spirit. That is why Jesus can say he raised himself from the dead, while in other places it says God raised him (e.g., Rom 8:11). The only way both can be true is if Jesus is God.

    Distortion of the Trinitarian Jesus

Tuggy wants to deny that the Trinitarian Jesus is even human, claiming a divine spirit inhabiting a human body does not make the spirit a man any more than a demon inhabiting a body makes it a man. To be a man, by Tuggy’s definition, one must either be a “first human or he exists because of at least one prior human.” (https://trinities.org/blog/podcast-235-the-case-against-preexistence/). Never mind that this definition is completely the creation of Dale Tuggy. Let’s assume for the sake of argument that he is right. Jesus was born of a virgin and existed because of her, making him human. All Trinitarians believe this, so Tuggy is off base in denying that the Trinitarian Jesus is human. His problem is a failure to understand that God’s divine Spirit is the spirit of the man Jesus. All humans have a spirit (this, by the way gets closer to an accurate definition of what it means to be human than Tuggy’s self-manufactured definition), and if a man’s spirit is God’s Spirit, why is it impossible to believe that the outcome would be a person who is both God and man?

To avoid this logical consistency, Unitarians try to deny or at least question the idea of humans having a spirit and a soul. That, at least, is what happened when I tried to discuss this with a couple of Unitarians after the debate. Interestingly, Jehovah’s Witnesses (and Seventh Day Adventists) also have a problem with this. Referring to it as soul sleep, they deny that a person is conscious between death and resurrection. JW’s also deny the deity of Jesus. This is not a coincidence. The implications of denying Jesus’ deity include a denial of the existence of an eternal spirit of Jesus, because that is where his deity would be found. But if humans have an eternal spirit, how can we deny that Jesus does? If Jesus has a Spirit, which he does (Rom 8:9; 1 Pet 1:11; Gal 4:6), then how can we deny that he can be divine while also being human. In Rom 8:9 the Spirit of Jesus and the Spirit of God are interchangeable terms:

“However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you.
But if anyone does not have the Spirit of Christ, he does not belong to Him.”

So Jesus has a divine Spirit, which proves he is divine, while also being human. Tuggy has a beef with the many Catholic creeds about Jesus, but it is not necessary to hold to the letter of those in order to prove Tuggy’s exalted man theory wrong.

    Disproportionate reliance upon human wisdom

In talking with some Unitarians after the debate, I found, to my surprise, that some deny that God created time. Even most atheistic scientists, who know that such a belief runs counter to their view of a godless universe, have yielded on this point on the face of the overwhelming evidence that both time and the Universe had a beginning, just as Genesis 1:1 states. So why would a professing Christian want to deny this?

The answer reveals what is at the heart of Tuggy’s doctrines. A timeless God would be more mysterious, and therefore, more difficult to understand and explain. Tuggy wants a God who is like us, that we can explain fully. A Jesus who is complex and mysterious is a stench in Tuggy’s nostrils. On his web site, Tuggy emphasizes logic and common sense. He does not prefer to be called a philosopher, but an analytic theologian. Yet he thinks and speaks like a philosopher in many ways, including the desire to be able to explain everything without allowing for gaps in our knowledge. Perhaps that is as much a trait of theologians as philosophers, but a mysterious God or a mysterious Jesus requires gaps. God is unknowable unless he chooses to reveal himself (Mat 11:27). Among the things about God that we can never fully know are his greatness (Psa 145:3), his understanding (Psa 147:5), his knowledge (Psa 139:6), his power (Job 26:14), and his ways and his thoughts (Isa 55:9). That is why we worship him. Why Tuggy and his followers worship him I do not know. Why they worship a Jesus who is not God I do not know. But I find it odd that Tuggy admits Jesus should be called “god” and is worthy of worship, but he denies that Jesus is God. He denies the deity of Jesus and also denies that the Trinitarian Jesus is human. He simply cannot accept that a man can also be God. That would not be acceptable to logic and human wisdom.

    Disturbing exegesis of Scripture

I classify the viability of any doctrine on the strength of the exegesis of Scripture used to support it. I was sorely disappointed at the weakness of exegesis of the full preterist position represented only weeks ago at another debate I moderated, but I was confident the exegesis of Universalist teachings would be better. I was wrong.

Tuggy’s exegetical blunders are many. Here are a few examples:
*Philippians 2:6-7, which says Jesus was “in very nature God” and that he took “the very nature of a servant. Tuggy claims this neither affirms the deity of Jesus, nor his preexistence.

*John 17:5 says: Father, glorify me in your presence with the glory I had with you before the world began.” According to Tuggy, this verse does not say Jesus had glory with the Father before the world began.

*Colossians 1:15-17 says that in Jesus all things were created. But Tuggy claims this is talking about the new creation, not the original one. When Paul says “all things,” Tuggy reads “new things.” There is absolutely nothing in the context of this passage to suggest a new creation is in Paul mind when he writes.

*Hebrews 1:8, says: “About the Son, he says: “Your throne, O God, will last for ever and ever.” But Tuggy claims neither the author of Hebrews nor the psalmist believes the Son is God.

*John 13:3 says Jesus knew that “he had come from God.” Tuggy believes this does not mean Jesus descended to earth from heaven, despite that the rest of the sentence says, “and was returning to God,” which obviously refers to Jesus ascending to heaven from earth.

The list could go on, but I will spare you. Though Unitarians raise legitimate questions that all Christians should take seriously, the exegesis of Scriptures, such as the ones above, make it impossible for me to take these interpretations seriously. Exegesis must be context-driven, not theology-driven. I know of no one who interprets any of these verses the way Tuggy does, except those who share his doctrines, which require such an interpretation. This is a major red flag for any doctrine. It is far easier for me to accept a Jesus who is both God and man than to accept these far-fetched interpretations. In the end, Tuggy presents a Jesus who is entirely human, and he does so with arguments that also are entirely human, based on the wisdom of this world, not on the wisdom that comes from God.

The Forgotten Huguenots: Part 1: Huguenot History


Today, July 24, is the 316th anniversary of the assassination of a local oppressor in the Cevennes region of southern France. This assassination precipitated a war that was fought between the Camisards and the Catholics at the turn of the 18th century, right at the time John Wesley was born in England. Wesley would later refer to these people, though he knew them not as Camisards, but as the French Prophets. When a cessationist argued that there were no historical examples of Christians operating in the gifts of the Spirit, Wesley countered, “Sir, your memory fails you again…It has been heard of more than once, no further off than the days of Dauphin.” Wesley was referring to the French prophets of the Cevennes.[1]

The story of the French Prophets is a remarkable one, and it is tragic that few people know of them today. They exhibited gifts of the Spirit, including prophecy, glossolalia, words of knowledge, and miracles. Some also saw angels and they exhibited violent bodily manifestations whenever they spoke under the power of the Spirit. What is also unusual is that these same people also engaged in an armed revolt against their Catholic oppressors, and this happened at the same time the revival was taking place. What they experienced was reported by many who were present to witness it or who experienced it themselves. In addition, some who opposed them also bore witness to the great manifestations of the Spirit, though they interpreted them otherwise.

This three-part series aims to make the French Prophets more public. Every Christian who cares about her history should be aware of them, especially Pentecostals and Charismatics, for the French Prophets offer evidence that the gifts did not die out in the 2nd or 3rd century. Part 1 will give a brief history of the Huguenots, to provide the big picture within which the story of the French Prophets can be understood. Part 2 takes a look at these Huguenots and their bitter persecution, and see why they decided to arm themselves against their oppressors. Part three focuses on the revival that took place among the French Prophets, with eyewitness testimonies of the amazing things that happened between 1688 and 1704.

The Edict of Nantes and its Revocation

French Calvinists of the 16th and 17th century were known as Huguenots.[2] Though France was a Catholic nation, from the 1530s until 1562 the Huguenots were not suppressed immediately and their numbers grew to about 2 million, which was about 10% of the population of France.[3] But Protestant freedom brings Catholic wrath, and as Protestantism rose in France, so did animosity against them. The result was the French Wars of Religion, which were eight wars fought between 1562 and 1598.[4] The low point was between wars, on August 24, 1572. This was the day of the St. Bartholomew’s Day Massacre. Early that morning, Huguenot leader Admiral Gaspard de Coligny was assassinated in his bedroom.[5] Over the next few days, thousands of Huguenots were killed in Paris. As days turned to weeks, the killing continued throughout France until an estimated 25,000 Huguenots had been murdered in Paris, and another 10,000-15,000 in other areas.[6] It was said that, “the rivers ran red and villagers downstream from the hostilities spent weeks burying corpses.”[7]

On April 13, 1598, King Henry IV, who converted from Protestantism to Catholicism in 1593, issued the Edict of Nantes, ending the Wars of Religion. The edict was one of the first documents in European history to grant religious rights to a minority group. The Huguenots were granted political and civil rights and the freedom of religion. Their pastors were even paid by the state.

The edict would last less than a century, however. First, in 1629 Cardinal de Richeliou revoked the political and military clauses of the edict, but Huguenots were allowed to retain their freedom of conscience. Then, in 1685, Louis XIV issued the Edict of Fountainebleau, also known as the Act of Revocation, because it revoked all rights granted by the Edict of Nantes. His soldiers, called dragoons, were billeted, or quartered, in Huguenot homes to force conversions. The dragoons enjoyed the freedom to steal from, vandalize, intimidate, or even torture resistant Huguenots. As one 19th century historian describes it: “Troops were quartered upon Huguenot families, and the soldiers were allowed every possible licence of brutality, short only of rape and murder.”[8] Another historian said: “the persecutions which preceded and followed the Act of Revocation in 1685, kept France under a ‘perpetual St. Bartholomew for about sixty years.’”[9]

When Huguenots began fleeing the country by the thousands, Louis closed the borders, making it illegal for Protestants to flee the persecution. That statute made it difficult for poor Huguenots to flee, but Huguenot tradesmen, who could pay their way across the border and to a safe haven, fled the country in droves. As Britannica describes it:

“On October 18, 1685, Louis XIV formally revoked the Edict of Nantes and deprived the French Protestants of all religious and civil liberties. Within a few years, more than 400,000 persecuted Huguenots emigrated—to England, Prussia, Holland, and America—depriving France of its most industrious commercial class.”[10]


Though contemporary writers disagreed on the number who fled France, “all are agreed that the refugees were among the bravest, the most loyal, and the most industrious in the kingdom, and they carried with them the arts by which they had enriched their country.”[11] The refugees were an immediate boon to the English economy, most notably in that they taught the English how to make many of the textiles that they previously had to import. Punshon estimates that France’s financial loss due to the exodus of her craftsmen was calculated at £1.8 million annually. He concludes: “certainly the revocation of the Edict of Nantes was not only an atrocious wickedness, but an act of unparalleled folly.”[12]

The exodus of Huguenots is widely regarded as one of the leading reasons for France lagging behind other European nations in the industrial age, and it also deprived France of great thinkers and statesmen. According to Christianity Today, the National Huguenot Society lists eight U.S. Presidents as descendants of Huguenots, including George Washington, who had Huguenot grandparents.[13] Paul Revere, Alexander Hamilton, Frederick the Great of Prussia, and Winston Churchill were also of Huguenot stock.[14] Esther Forbes had this to say of France’s loss of the Huguenots: “France had opened her own veins and spilt her best blood when she drained herself of her Huguenots, and everywhere, in every country that would receive them, this amazing strain acted as a yeast.” [15]


But not all fled. There remained about 700,000 of Huguenots in France. These Protestants would be systematically arrested, tortured, and otherwise butchered until, in 1715, Louis XIV announced that he had stomped out all Protestantism in France. He wasn’t far from the truth. It is likely that more than 90% of the Huguenots in France had been eliminated by emigration, execution, and forced conversions.[16]


The new king, Louis XV, was more interested in peace and civil unity than in stomping out heresy, so the 18th century was a more tolerable period for Huguenots. But it was not until 1787 that the Edict of Versailles, also known as the Edict of Toleration, was passed, granting full religious freedom to all non-Catholics in France. This was just two years before the attack on the Bastille that would precipitate the French Revolution.


In part 2 we will look more closely at the persecution these Huguenots faced, particularly in the region of the Cevennes, where they were known as Camisards. After decades of suffering through persecution, the Camisards ultimately decided to arm themselves and fight back against the Catholic forces. We will seek to understand why they did this in part 2, but their revolt also came at a time when a noteworthy revival was breaking out among them. In part 3 we will explore the remarkable things that happened during this revival.

[1] John Wesley, The Works of John Wesley, vol 10 (Grand Rapids: Zondervan, n.d.), 58; cited in Eddie L. Hyatt, 2000 Years of Charismatic Christianity (Lake Mary, FL: Charisma, 2002), 88.

[2] Though some Lutherans lived in a few cities, such as Alsace, nearly all French Protestants were Calvinist.

[3] Scott M. Manetsch, “The Saint Bartholomew’s Day Massacre” in Christian History Issue 71: Huguenots and the Wars of Religion (2001), 9; “Huguenots,” Wikipedia article, https://en.wikipedia.org/wiki/Huguenots.

[4] The first war started in April, 1562 when French soldiers killed about 60 Protestants who were worshiping in a barn. It lasted about 1 year. The second was from 1567-68 and the third, from 1568-70, ending about 2 years before the St. Bartholomew’s Day Massacre.

[5] There is debate whether French king Charles IX ordered the assassination or not.

[6] Jesusman, “Huguenots and the French Reformation, Church History” Video lecture (Public domain), accessed online: https://archive.org/details/HuguenotsAndTheFrenchReformation_201608. Others argue for a much higher number.

[7] Manetsch, “Massacre,” 14.

[8] W. Morley Punshon, The Huguenots (London: James Nisbet & Co., 1859), 61. Acessed online: https://archive.org/details/huguenots00puns

[9] Samuel Smiles, The Huguenots in France: After the Revocation of the Edict of Nantes (London: Strahan & Co., 1879), viii, 29, quoting Charles Coquerel. Accessed online: https://archive.org/details/huguenotsinfranc00smil_2.

[10] Editors of Encyclopaedia Britannica, “Edict of Nantes” in Encyclopaedia Britannica online, https://www.britannica.com/event/Edict-of-Nantes. The number of 400,000 seems to include all who left throughout the 18th century. Van Ruymbeke (“Escape from Babylon”) asserts: “Historians estimate that about 180,000 Huguenots left France between 1680 and 1705.”

[11] Punshon, Huguenots, 64.

[12] Punshon, Huguenots, 67.

[13] Editors, “Huguenots: History and Massacre” online article: Christianity.com. https://www.christianity.com/church/church-history/timeline/1501-1600/huguenots-driven-out-of-france-11630022.html.

[14] “List of Huguenots” Wikipedia article, https://en.wikipedia.org/wiki/List_of_Huguenots.

[15] Esther Forbes, Paul Revere and the World He Lived In (Boston: Houghton Mifflin Company, 1942), 4-5. Accessed online: https://archive.org/stream/in.ernet.dli.2015.505262/2015.505262.paul-revere#page/n21/mode/2up/search/yeast.

[16] “Huguenots,” Wikipedia article, https://en.wikipedia.org/wiki/Huguenots.

The Forgotten Huguenots Part 3: Revival among The French Prophets

The Forgotten Huguenots Part 3: Revival among The French Prophets

In part 1 we surveyed the history of the Huguenots. Part 2 looked at the persecution these Protestants faced and why they became militant in the Cevennes as the Camisards. Finally, part 3 will give an account of how the Spirit moved among the French Prophets, providing yet another example that the gifts of the Spirit did not die out after the death of the apostles.

In the short window between the revocation of the Edict of Nantes in 1685 and Louis XIV’s death in 1715, a remarkable thing happened among the poor Huguenots of southern France; something largely forgotten by the historians. Amidst their systematic purging came a powerful revival, whereby seemingly the entire number of them were given the gift of prophecy.[1] In addition to the many prophecies these children uttered, the preaching was often nothing short of supernatural. Boys and girls, often as young as 3-years old, would preach articulate messages in polished French, which was not their native tongue. The moving of the Spirit among these girls and boys beginning in 1688 was so profound, it was as if heaven was watching the suffering and martyrdoms of these Huguenots, and the cloud of witnesses was approving. Because of these supernatural phenomena occurring among them after the Act of Revocation, these Huguenots were called “The French prophets.”

When some of the French Prophets were taken into custody and examined by “experts” at the university in Montpellier, they were found to be in perfect health, and no natural cause could be connected to their profound utterances. But they had to affix a cause to these unusual demonstrations.

                “The priests suggested demoniacal possession, but this was a little too much for men of science in the days of Newton and Leibnitz, so the faculty reported that the children were fanatics—a useful word, for it covered their ignorance, and sounded alarming enough to justify De Basville    in any proceedings he thought fit. The youths were accordingly sent to the galleys, or draughted       into the army; the younger children returned to their parents, with the caution that if they allowed them to prophesy, their homes would be razed to the ground. Certain prophets                 peculiarly noted were then put to death.”[2]

The revival of 1688-1704 occurred at a time when the Huguenots, and in particular, the French Prophets, were being brutally persecuted. They were shot; they were hanged; they were burned at the stake; they were broken on the wheel; they were sent to the galleys – every imaginable form of persecution and torture was used to stop the French Porphets from displaying the spiritual gifts God had given them.[3] Concerning these gifts, Richard Heath, in an 1886 article, noted:

The preliminary symptoms—the leaping, fallings, convulsions, heavings of the breast, gurglings   in the throat—are not the things which strike us here, since they are by no means peculiar to this movement, but have more or less characterized every powerful religious agitation, whatever may have been the intellectual ideas at its basis; the distinctive feature on this   occasion is the power of prophesy [sic] displayed by a whole people, and especially manifested by the young.”[4]

It all began in June, 1688, when Huguenot worshippers began to be overcome by “agitations” from the Holy Spirit and to utter messages under “inspiration.” The following are characteristics of the phenomena occurring in this revival:

(1) Agitations of the body. One witness described it thus: “Several of those persons I saw violently agitated during the inspiration; they had great shakings of the whole body, motions of the head, the arm and the breast.”[5] Another testimony was given of a young man named Peter:

“his bodily motions were so great, that being on his back, the whole body leapt from the ground; we were all afraid he would hurt himself upon the pavement, wherefore three of us endeavored to hold him, to prevent mischief, but could not do it; he continued to batter himself in that manner.”[6]

Peter said the agitations were on account of his sins, and later he spoke under “inspirations,” quoting Scripture and telling people to live godly lives. These bodily agitations are reminiscent of what happened at Cane Ridge in 1801, where they were called “exercises,” and at Brownsville in 1995-2000, where they were called “manifestations.” As Heath noted above, such physical effects are a normal part of any powerful revival.

(2) Messages spoken with eloquence and power. Often little children would speak profound words, always quoting a lot of Scripture and applying it to the lives of the people. This is all the more unusual because that most of the children speaking were illiterate. Here is an example of a man who witnessed such a sermon from a young girl:

“The Spirit fell upon her and she made a long prayer. Methoughts I heard an angel, so charming were the words that came from her mouth. After prayer, she set a Psalm and tuned it melodiously; then she gave us a discourse so excellent, so pathetic, so well-digested, with that holy gracefulness and ardent zeal that we could not but believe it was more than human that spoke in her.”

Testimonies such as this are abundant. But Unless salvation and repentance are featured, whatever is happening, it is probably not a revival. These messages, uttered under the power of the Spirit, almost always included a call to repent and to live a holy life.[7] One even testified of hearing a 6-month old infant “turning its mouth from the mother’s breast, preach and exhort to repentance.”[8] Similar things happened at Cane Ridge, where a story is told of a 7-year old girl on whom the Spirit rested, who,

“mounted a man’s shoulders and spoke wondrous words until she was completely fatigued. When she lay her head on his as if to sleep, someone in the audience suggested “the poor thing” had better be laid down to rest. The girl roused and said, “Don’t call me poor, for Christ is my brother, God my father, and I have a kingdom to inherit, and therefore do not call me poor, for I am rich in the blood of the Lamb!”[9]

Spirit-inspired preaching is a hallmark, not only of revivals, but of Protestantism. One of the lost arts that the Reformation revived was the art of preaching God’s word. Preaching focused on repentance and godly living is a mark of all true revivals. The Spirit inspiring all to preach, including women and children, is also evidence of a true revival, as if the church needs to be reminded of the prophecy of Joel 2:28: “Your sons and daughters will prophesy.”

(3) Prophecies uttered frequently. The records show a number of prophecies given. Prophecies often involve exposing a traitor in their midst.[10] Supernatural knowledge of positions and movements of the Catholics who were hunting them down also occurs. People were sometimes warned to leave a place just moments before the enemy arrived, and occasionally, prophecies gave instructions about when and where to move in order to stay ahead of the enemy. Some people even testified of a divine light that came down from above to lead them.[11]

(4) Children and ignorant people used by God. Most of the people who were agitated, and who spoke by the Spirit among the French Prophets were under the age of 21. Many were under 10 years of age. In some cases, 3 or 4-year old children uttered messages well above their own knowledge or level of maturity. James Brisson speaks of one such child:

“A child of 3 years old I saw taken with the bodily signs, and heard him 4 or 5 different times, exhort urgently to repentance with a clear distinct voice and good French, which he could not    speak out of the ecstasy.”[12]

Mary Rouvierre recalls word for word what a 3-year old child uttered while under the power of the Spirit:

“Oh, my God, how happy am I! What favor is this my Lord shows me! Yea, yea, I am blessed, blessed exceedingly; I see the heavens open, and my God discloses to me his glory! I will ascend up into heaven, and reach the hand to my Father, to my mother (naming the other persons also for whom she had implored mercy) and they shall come to me into heaven.”[13]

One man spoke of a woman he called “stupid to the last degree,” He goes on to say:

“She came and preached to 10 or 12 meetings, during a week’s stay there; before speaking, she fell into a sort of fit, heaving of the breast, catchings of the head, and shakings all over; these agitations ended with gulping of the throat, and then she began with a prayer; when the auditory was numerous, her inspired discourse was longer, continuing then even 2 hours together; one’s heart must have been a very flint, to refrain from tears, at so moving and urgent a sermon as hers; she could not read, and yet quoted the texts of Scripture, very suitable to the subject; this operation of the Spirit concluded with 3 or 4 hiccups.”[14]

The Holy Spirit loves to do things through people that the authorities say are unqualified: “Out of the mouths of babes and sucklings thou hast perfected praise” (Mat 21:16 KJV). Perhaps it is because many of the adults were often away fighting the Catholics, or because the adults were less open to the moving of the Spirit. More likely, it is because “God chose the foolish things of the world to shame the wise” (1 Cor 1:27), so that he alone would be glorified.

(5) Messages were spoken in French, which was not their native language. The French Prophets lived mostly in the Cevennes, which is in the southeaster part of France. The language they spoke was Occitan.[15] Yet Misson provides at least two dozen examples these young people speaking in fluent French, though they did not know that language.[16] In one case, John Vernett tells of hearing his mother speak under the power of the Spirit:

“The most agitations of body my mother had, was of the breast, which made her have great gulpings of the throat. She spoke at the times of inspiration only French, which surprised me exceedingly, because she never before attempted to speak a word in that language, nor has since to my knowledge, and I am certain she could not do it”[17]

Remember, most of these people were illiterate and had no knowledge of any foreign languages, even those spoken in other parts of the same country. This was not a rare event. It was the norm for all who spoke under “inspiration.” It sounds very much like they are experiencing glossolalia here. These young prophets were speaking messages in an unknown tongue that others in the room could understand. In one case, as more cultured people entered the room while a prophet was speaking, the message came forth in more polished French, as if to accommodate them. The examples given of the French Prophets is one of the purest examples of glossolalia occurring in the history of the church, and it is attended by dozens of witnesses, who wrote down their eye and ear witness testimony and signed it.[18]

No one will argue that everything that happened among the French Prophets was genuine and sent directly from God. No one would say that about any move of the Spirit in the history of the church. But the activities of the Spirit recounted in the Cevennes from 1688-1705 bore many of the characteristics of other moves of God in post-Reformation Europe and America. Physical manifestations, anointed preaching, calls to repentance, prophecy, to name a few, are all things we see at other revivals. Many will criticize the Camisards for taking arms to defend themselves, but this is no different than what Zwingli did in Switzerland. The Wars of Religion were fought all over Europe in the 16th century, and the Thirty Years War ravaged Europe in the 17th century. None of these factors cancels out what God did among those people.

We do not have to support violence in the face of persecution to appreciate the perseverance of a small group of people in the mountains of France who resisted the pressure to capitulate, and in the process experienced a great revival of the Holy Spirit at a time and in a place that few could have predicted.

[1] One eye-witness exclaimed, “The number of prophets was infinite…There were of them many thousands”: Maximillien Misson, A Cry from the Desart: or Testimonials of the Miraculous Things Lately Come to Pass in the Cevennes, Verified upon Oath, and by Other Proofs,” ECCO Print Edition, translated from the originals, (London: Paternoster-Row, 1707), 6.

[2] Richard Heath, “The Little Prophets of the Cevennes,” The Contemporary Review (vol. 49: Jan-June, 1886), 125. Accessed online: https://books.google.com/books?id=nDceAQAAIAAJ&lpg=PA117&ots=QCDPlIm-Kx&dq=the%20little%20prophets%20of%20the%20cevennes%20heath&pg=PA126#v=onepage&q&f=false. This account is verified by Maximillien Misson, A Cry from the Desart: or Testimonials of the Miraculous Things Lately Come to Pass in the Cevennes, Verified upon Oath, and by Other Proofs,” ECCO Print Edition, translated from the originals, (London: Paternoster-Row, 1707), 18, 75-76.

[3] Heath, “Little Prophets,” 125-28. That their prophesying was part of the motive for the persecution, see Misson, Cry from the Desart, 18-19.

[4] Heath, “Little Prophets,” 128.

[5] Misson, Cry from the Desart, 20-21.

[6] Misson, Cry from the Desart, 30.

[7] From Misson, Cry from the Desart, examples of calls to repentance are found on pages 15, 16, 20, 21, 23, 24, 25, 26, 31, 35, 38, 60, 79, 97, 105, 109, and 112. Examples of calls to a holy life include pages 10, 14, 21, 24-25, 30, 31, 85.

[8] Misson, Cry from the Desart, 104.

[9] Mark Galli, “Revival at Cane Ridge,” Christian History Institute, from Christian History magazine (#45, 1995), accessed online: https://christianhistoryinstitute.org/magazine/article/revival-at-cane-ridge

[10] E.g., Misson, Cry from the Desart, 45-47, 49-50, 62-64, 89-90.

[11] E.g., Misson, Cry from the Desart, 61-62.

[12] Misson, Cry from the Desart, 23.

[13] Misson, Cry from the Desart, 103.

[14] Misson, Cry from the Desart, 100-01.

[15] “Camisards,” Wikipedia article, accessed online: https://en.wikipedia.org/wiki/Camisard.

[16] E.g., Misson, Cry from the Desart, 14, 15, 16, 20 [2x], 21, 23 [2x], 26, 31, 35, 36, 40, 42, 58-59, 74, 79, 81, 98-99, 100, 103, 109, 111, 112

[17] Misson, Cry from the Desart, 14.

[18] You can read the testimonies in Misson, Cry from the Desart.