Francis Frangipane - dominionist spiritual warfare
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Montanus (1), a native of Ardabau, a village in Phrygia, who, in the latter half of the 2nd cent., originated a widespread schism, of which traces remained for centuries.
I. Rise of Montanism.—The name Montanus was not uncommon in the district. It is found in a Phrygian inscription (Le Bas, 755) and in three others from neighbouring provinces (Boeckh—3662 Cyzicus, 4071 Ancyra, 4187 Amasia). Montanus had been originally a heathen, and according to Didymus (de Trin. iii. 41) an idol priest.
The epithets "abscissus" and "semivir" applied to him by Jerome (Ep. ad Marcellam, vol. i. 186) suggest that Jerome may have thought him a priest of Cybele.
He taught that God's supernatural revelations did not end with the apostles, but that even more wonderful manifestations of the divine energy might be expected under the dispensation of the Paraclete.
It is asserted that Montanus claimed himself to be the Paraclete; but we believe this to have merely arisen out of the fact that he claimed to be an inspired organ by whom the Paraclete spoke, and that consequently words of his were uttered and accepted as those of that Divine Being.
We are told that Montanus claimed to be a prophet and spoke in a kind of possession or ecstasy.
He held that the relation between a prophet and the Divine Being Who inspired him was the same as between a musical instrument and he who played upon it; consequently the inspired words of a prophet were not to be regarded as those of the human speaker. In a fragment of his prophecy preserved by Epiphanius he says, "I have come, not an angel or ambassador, but God the Father." See also Didymus (u.s.). It is clear that Montanus here did not speak in his own name, but uttered words which he supposed God to have put into his mouth; and if he spoke similarly in the name of the Paraclete it does not follow that he claimed to be the Paraclete.
His prophesyings were soon outdone by two female disciples, Prisca or Priscilla and Maximilla, who fell into strange ecstasies, delivering in them what Montanus and his followers regarded as divine prophecies. They had been married, left their husbands, were given by Montanus the rank of virgins in the church, and were widely reverenced as prophetesses.
The church party looked on the Montanists as wilfully despising our Lord's warning to beware of false prophets, and as being in consequence deluded by Satan, in whose power they placed themselves by accepting as divine teachers women possessed by evil spirits.
Dictionary of Christian Biography and Literature to the End of the Sixth Century A.D., with an Account of the Principal Sects and Heresies. - Christian Classics Ethereal Library < THE FULL STORY
I. Rise of Montanism.—The name Montanus was not uncommon in the district. It is found in a Phrygian inscription (Le Bas, 755) and in three others from neighbouring provinces (Boeckh—3662 Cyzicus, 4071 Ancyra, 4187 Amasia). Montanus had been originally a heathen, and according to Didymus (de Trin. iii. 41) an idol priest.
The epithets "abscissus" and "semivir" applied to him by Jerome (Ep. ad Marcellam, vol. i. 186) suggest that Jerome may have thought him a priest of Cybele.
He taught that God's supernatural revelations did not end with the apostles, but that even more wonderful manifestations of the divine energy might be expected under the dispensation of the Paraclete.
It is asserted that Montanus claimed himself to be the Paraclete; but we believe this to have merely arisen out of the fact that he claimed to be an inspired organ by whom the Paraclete spoke, and that consequently words of his were uttered and accepted as those of that Divine Being.
We are told that Montanus claimed to be a prophet and spoke in a kind of possession or ecstasy.
He held that the relation between a prophet and the Divine Being Who inspired him was the same as between a musical instrument and he who played upon it; consequently the inspired words of a prophet were not to be regarded as those of the human speaker. In a fragment of his prophecy preserved by Epiphanius he says, "I have come, not an angel or ambassador, but God the Father." See also Didymus (u.s.). It is clear that Montanus here did not speak in his own name, but uttered words which he supposed God to have put into his mouth; and if he spoke similarly in the name of the Paraclete it does not follow that he claimed to be the Paraclete.
His prophesyings were soon outdone by two female disciples, Prisca or Priscilla and Maximilla, who fell into strange ecstasies, delivering in them what Montanus and his followers regarded as divine prophecies. They had been married, left their husbands, were given by Montanus the rank of virgins in the church, and were widely reverenced as prophetesses.
The church party looked on the Montanists as wilfully despising our Lord's warning to beware of false prophets, and as being in consequence deluded by Satan, in whose power they placed themselves by accepting as divine teachers women possessed by evil spirits.
Dictionary of Christian Biography and Literature to the End of the Sixth Century A.D., with an Account of the Principal Sects and Heresies. - Christian Classics Ethereal Library < THE FULL STORY
"It is evident from quotations in Epiphanius and Tertullian that the prophecies of Maximilla and Montanus were committed to writing. To those who believed in their divine inspiration, these would practically form additional Scriptures. Hippolytus tells that the Montanists "have an infinity of books of these prophets whose words they neither examine by reason, nor give heed to those who can, but are carried away by their undiscriminating faith in them, thinking that they learn through their means something more than from the law, the prophets, and the gospels."
Didymus is shocked at a prophetical book emanating from a female, whom the apostle did not permit to teach. It would be a mistake to suppose that the Montanistic disputes led to the formation of a N.T. canon. On the contrary, it is plain that when these disputes arose Christians had so far closed their N.T. canon that they were shocked that any modern writing should be made equal to the inspired books of the apostolic age."
Dictionary of Christian Biography and Literature to the End of the Sixth Century A.D., with an Account of the Principal Sects and Heresies. - Christian Classics Ethereal Library < click
[video=youtube;mNlb-YE97Z8]http://www.youtube.com/watch?v=mNlb-YE97Z8[/video]
Patricia King: Entering the Secret Place
Didymus is shocked at a prophetical book emanating from a female, whom the apostle did not permit to teach. It would be a mistake to suppose that the Montanistic disputes led to the formation of a N.T. canon. On the contrary, it is plain that when these disputes arose Christians had so far closed their N.T. canon that they were shocked that any modern writing should be made equal to the inspired books of the apostolic age."
Dictionary of Christian Biography and Literature to the End of the Sixth Century A.D., with an Account of the Principal Sects and Heresies. - Christian Classics Ethereal Library < click
[video=youtube;mNlb-YE97Z8]http://www.youtube.com/watch?v=mNlb-YE97Z8[/video]
Patricia King: Entering the Secret Place
[video=youtube;hjbfXKNgGjw]http://www.youtube.com/watch?v=hjbfXKNgGjw[/video]
Voice of the Prophets 2013 John Paul Jackson
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God is more concerned about the purity of his Prophets, than the accuracy of their prophecies: He values the men and women themselves and their motives as much as their message and ministry (Dr Bill Hamon - Prophets Pitfalls and Principles).
Dwelling on past rejections will keep us self-centred instead of Christ centred, which will obviously cause a distortion in our vision (Rick Joyner - The Prophetic Ministry).
Why does God have to deal so strongly with those who are prophetic? For one thing, they are so stubborn! For another, they are more prone to pride (Cindy Jacobs - The Voice of God p.59).
Many prophetic people get in touch with their giftings long before they cultivate the corresponding wisdom, humility and character that is necessary to succeed in prophetic ministry. In the beginning, they may appear arrogant or pushy because of their zeal. As years go by, their pushiness usually increases because of fear, hurt and rejection. The average person who has been in prophetic ministry for 10 years is pretty beat up and bruised. This is especially true if the prophetic gift was active in their early years. By the time they are 40 or 59 they are often very guarded and suspicious of authority figures (Mike Bickle – How Pastors Relate to Prophets).
Voice of the Prophets 2013 John Paul Jackson
...
God is more concerned about the purity of his Prophets, than the accuracy of their prophecies: He values the men and women themselves and their motives as much as their message and ministry (Dr Bill Hamon - Prophets Pitfalls and Principles).
Dwelling on past rejections will keep us self-centred instead of Christ centred, which will obviously cause a distortion in our vision (Rick Joyner - The Prophetic Ministry).
Why does God have to deal so strongly with those who are prophetic? For one thing, they are so stubborn! For another, they are more prone to pride (Cindy Jacobs - The Voice of God p.59).
Many prophetic people get in touch with their giftings long before they cultivate the corresponding wisdom, humility and character that is necessary to succeed in prophetic ministry. In the beginning, they may appear arrogant or pushy because of their zeal. As years go by, their pushiness usually increases because of fear, hurt and rejection. The average person who has been in prophetic ministry for 10 years is pretty beat up and bruised. This is especially true if the prophetic gift was active in their early years. By the time they are 40 or 59 they are often very guarded and suspicious of authority figures (Mike Bickle – How Pastors Relate to Prophets).
Every church that embraces a prophetic ministry will have to contend with the Jezebel spirit because it mimics the prophetic gifts and callings of God. This spirit comes to destroy the prophetic gift. Consequently, since it works covertly, its activities are extremely treacherous (John Paul Jackson - Unmasking the Jezebel Spirit p.123).
Men who have not mastered glory get easily offended at others. We get "this stinging bitterness" inside of us when we have not died to glory. We will only have menial success in life and ministry with this hindering spirit still raging on the inside. It will cause a jealousy to build on the inside of you. It will make you feel good when others "ministry does not work." It will make you feel the "I am the one who can do this". "I am the one"! "I am the one"! Dying to Glory is the hardest death to die (Elijah list - Dying To Glory 12/2/01).
Men who have not mastered glory get easily offended at others. We get "this stinging bitterness" inside of us when we have not died to glory. We will only have menial success in life and ministry with this hindering spirit still raging on the inside. It will cause a jealousy to build on the inside of you. It will make you feel good when others "ministry does not work." It will make you feel the "I am the one who can do this". "I am the one"! "I am the one"! Dying to Glory is the hardest death to die (Elijah list - Dying To Glory 12/2/01).
Sexual Immorality
John Paul Jackson warns that prophets need to be very careful about sexual temptations.
Any ministry can fall prey to any sin, but prophetic people seem to be especially prone to sexual sin.
Perhaps one reason is because of the heightened sensitivity that comes with the prophetic gift. While prophetic individuals can "feel" the movement of the Holy Spirit, but they can also feel the torment of demonic spirits that attack them through others.
Sometimes a prophetic person will begin to discern and feel what someone is tormented with. If the prophetic individual is lax in their time spent with the Lord, it will become increasingly difficult to differentiate between their own feelings and those coming from other people.
The second reason stems from various roots of rejection. In many cases, prophetic individuals have experienced rejection so often that they harbour deep feelings of insecurity. Subsequently, they also can harbour pride at doing something others may never have had the opportunity to experience. This pride becomes a driving force that opens the door to deception. Furthermore, they are prone to receive the acceptance of others with open arms, without maintaining an attitude of vigilance. Thus, a prophetic person who has not developed the characteristic of restraint becomes "open prey" for demonic torment and attraction
(John Paul Jackson)
Prophetic Pitfalls < CLICK FOR INSIDER TIPS.
John Paul Jackson warns that prophets need to be very careful about sexual temptations.
Any ministry can fall prey to any sin, but prophetic people seem to be especially prone to sexual sin.
Perhaps one reason is because of the heightened sensitivity that comes with the prophetic gift. While prophetic individuals can "feel" the movement of the Holy Spirit, but they can also feel the torment of demonic spirits that attack them through others.
Sometimes a prophetic person will begin to discern and feel what someone is tormented with. If the prophetic individual is lax in their time spent with the Lord, it will become increasingly difficult to differentiate between their own feelings and those coming from other people.
The second reason stems from various roots of rejection. In many cases, prophetic individuals have experienced rejection so often that they harbour deep feelings of insecurity. Subsequently, they also can harbour pride at doing something others may never have had the opportunity to experience. This pride becomes a driving force that opens the door to deception. Furthermore, they are prone to receive the acceptance of others with open arms, without maintaining an attitude of vigilance. Thus, a prophetic person who has not developed the characteristic of restraint becomes "open prey" for demonic torment and attraction
(John Paul Jackson)
Prophetic Pitfalls < CLICK FOR INSIDER TIPS.
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