This article by Gary Steven Shogren is called, Christian Prophecy and Canon in the Second Century: A Response to B. B. Warfield. It is found in JETS 40/4 (December 1997) 609–626.

It contains some fascinating accounts of both prophecy and the Church’s attitude to prophecy during the second century. It includes the Didache, The Shepherd of Hermas, Ignatius, Polycarp, Justin Martyr (pictured above), Eusebius, Irenaeus, and one or two others. These sources are often in direct opposition to the prophecy of the Montanist movement, which was considered heretical by most.

An exceptionally clear example of the prophecy and tongues being exercised is found the writing of Irenaeus in 180AD:

In like manner we do also hear many brethren in the Church, who possess
prophetic gifts, and who through the Spirit speak all kinds of languages, and
bring to light for the general benefit the hidden things of men, and declare the
mysteries of God.
(Irenaeus Haer. 5.6.1 (ANF 1.531)).

The article ends with seven propositions drawn from his study:

  1. Prophecy may coexist with a closed set of apostolic traditions (“canon” would be too strong a word at this point in history)…
  2. Prophecy is a sign of God’s presence with the Church
  3. True prophecy may not be suppressed.
  4. Prophecy comes about at the moving of God.
  5. Prophets speak normally and naturally
  6. Prophecy is unlike the soothsaying of pagan prophets
  7. False prophecy, such as practiced by pagans or Christian errorists,
    often involves going into a trance or frenzied ecstasy.

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