MONTANISM. About the middle of the second century (in 156, according to Epiphanius:
Hær., xlviii. 1) Montanus appeared as a new prophet in Phrygia, at Ardaban on the frontier of Mysia, and found many adherents, among whom were Alcibiades and Theodotus. Under him, also, prophetesses appeared, - Priscilla and Maximilla. Prophecy was, indeed, the most prominent feature of the new movement. Ecstatic visions, announcing the approach of the second advent of Christ, and the establishment of the heavenly Jerusalem at Pepuza in Phrygia, and inculcating the severest asceticism and the most rigorous penitential discipline, were set forth as divine revelations, of which the prophet was only the bearer, and proclaimed as the direct continuation and final consummation of the prophetical gift of the apostolic age. In spite of the sensation it created and the discussion it caused, the movement remained for a long time within the pale of the Church; but as it grew in strength, penetrating from Asia Minor into Thrace, it naturally roused a stronger opposition, and, in several places, synods were convened against it. Some persons considered it to have been caused by a demon, and employed exorcism against it, such as Sotas of Anchialus, Zoticus of Comane, and Julian of Apamea. Others attacked it in a literary way, such as Claudius Apollinaris of Hierapolis, and Miltiades. Gradually the very contrast to it developed, - a party which rejected all Christian prophecy, and even denied the authenticity of the Gospel according to John on account of the Paraclete therein promised. At last, towards the close of the eighth decade, it became necessary for the Montanists to separate from the Orthodox Church in Phrygia, and form a schismatic congregation, organized by Montanus himself, which, however, did not stop the vehement literary polemics carried on against them by Serapion, Theodotus, and the Anonymous.
[1562]
The first time the Montanists are spoken of in Western Europe is in those letters, which, during the persecution of Marcus Aurelius, the confessors of the congregations of Lugdunum and Vienna sent from their prisons to Asia Minor and Rome. Between Asia Minor and the Gallic congregations there existed very intimate relations. Among the martyrs of Lugdunum and Vienna were several Phrygians. The principal object of the letters was, consequently, simply to inform the Christians of Asia Minor and Phrygia of the sufferings which their brethren in Gaul had endured. But, according to
Eusebius (
Hist. Eccl., V. 1), a kind of statement was added to the letters, of the view which the Gallic congregations took of the Montanist prophecy; and the presbyter
Irenæus, who carried the letters to Rome, was enjoined to beg the Roman pope, Eleutherus, to continue in peaceful communication with the Asiatic congregations. Characteristically enough, Eusebius omits the statement; but every thing seems to indicate that the view it contained was very kind and mild. Now, in his book
Adversus Praxeam, Tertullian speaks of a Roman pope, who, in opposition to the example of his predecessors, felt inclined to make peace with the Phrygian and Asiatic congregations, and recognize the prophecy of the Montanists, but was persuaded by the calumnies of the
Monarchian Praxeas to change his mind, and condemn Montanism. That Roman pope was probably the very same Eleutherus (174-189,) to whom Irenæus was sent; and a condemnation of Montanism by Eleutherus would go far to explain the harsh measures which his successor, Victor, chose to employ in the paschal controversy. A Montanist congregation was at all events not formed in Rome; but the Montanist views of church discipline took, nevertheless, root there, and came more than once in conflict with the somewhat laxer practice of the Roman popes.
Condemned in Rome and in its native country, Montanism found a new home in North Africa, and its most prominent representative in Tertullian. He adopted all its views, and further developed them.
The speedy advent of Christ, and the establishment of the millennium, are the fundamental ideas of his theology. A Christian church, which governs the world by slowly penetrating it, he does not understand. The living
gift of prophecy, according to the divine plan of salvation, constitutes the true mediator between the times that are and the coming millennium; and the true preparation from the side of the Church is the establishment of a moral discipline which forces her members away from the whole merely natural side of human life. Science and art, all worldly education, every ornamental or gay form of life, should be avoided, because they are tainted by Paganism. The crown of human life is martyrdom. Fasts were multiplied, and rendered more severe. The second marriage was rejected, and the first was not encouraged. Against a mortal sin the Church should defend itself by rigidly excluding him who committed it, for the holiness of the Church was simply the holiness of its members. With such principles, Tertullian could not help coming into conflict with the Catholic Church. To him the very substance of the Church was the
Holy Spirit, and by no means the episcopacy, whose right to wield the power of the keys he even rejected. Soon the conflict assumed such a form, that the Montanists were compelled to separate from the Catholic Church, and form an independent or schismatic church. But Montanism was, nevertheless, not a new form of Christianity; nor were the Montanists a new sect. On the contrary, Montanism was simply a reaction of the old, the primitive Church against the obvious tendency of the Church of the day, - to strike a bargain with the world, and arrange herself comfortably in it.
