Commenting on prophets in the New Testament era, Catholic scholar Peter S. Williamson noted:
New Testament prophecy was not focused on foretelling the future or critiquing social injustices. Paul explains its function in 1 Cor 14:3-4: “Those who prophesy speak to other people for their upbuilding and encouragement and consolation . . . [They] build up the church” (NRSV). They understand mysteries receive revelations, disclose the secrets of hearts, and strengthen the community through inspired exhortation and praise (Luke 1:67-79; Acts 15:32; 1 Cor 13:2; 14:12-32).
Among the many who prophesied (Rom 1:26; 1 Cor 14:5, 24, 31), some came to be called “prophets” and to fulfill a recognized ministry in the Church. Acts mentions several prophets (13:1; 15:32) and recounts two incidents in the prophetic activity of the prophet Agabus (11:27-29; 21:10-14). Revelation, the only book of prophecy in the New Testament (22:18-19), makes numerous references to Christian prophets besides the author (10:7; 16:6; 18:20). Christian prophets held a position of honor and authority in the early Church second only to that of apostles (1 Cor 12:28). The New Testament warns against false prophets (Matt 24:11, 24; 1 John 4:1; Rev 2:20) and teaches that prophecies should be discerned (1 Cor 14:29; 1 Thess 5:19-22) and prophets evaluated by their fruit (Matt 7;15-23). (Peter S. Williamson, Ephesians [Catholic Commentary on Sacred Scripture; Grand Rapids, Mich.: Baker Academic, 2009], 88)
Some might take his comments about apostles being greater than prophets as something that is problematic to LDS ecclesiology. Notwithstanding, LDS theology does recognize that the apostleship is the greater than being a prophet, with the president of the Church possessing all the keys of the apostleship. For a fuller discussion, see:
Elsewhere Williamson noted the following:
Who Were the Apostles?
The Greek word apostolos literally means “one who is sent, a messenger.” From the Gospels we know that Jesus appointed twelve. After Judas’s death, the remaining apostles chose his replacement from among those disciples who had been witnesses of Jesus’ ministry and resurrection (Acts 1:21-26). The Twelve then continued to exercise a special leadership role in the earliest years of the Church (1 Cor 15:5; Acts 6:2; Rev 21:14). But the New Testament also refers to other apostles (Acts 14:14; Rom 16:7; 1 Cor 15:7), and Paul firmly insists that he too was appointed an apostle (1 Cor 9:1-2; Gal 1:1; 2 Tim 1:11). We do not know exactly by what criteria the early Church recognized apostles or how many there were. Besides preaching, teaching, and founding new communities (local churches), apostles appointed presbyters and supervised to some degree the communities that emerged (Acts 14:23; 20:17). (Ibid., 116)
What is interesting about the above is that it appears that Williamson does not view, as many incorrectly do, that Acts 1:21-22 is somehow the definitive test of determining a new apostle and one that precludes post-New Testament apostles (on why Evangelicals are shooting themselves in the foot on this issue, see Arie W. Zwiep on Acts 1:21-22)
