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67
WAS MONTANISM A HERESY?
by
Erich Nestler*
Introduction
Throughout
its
history major
conflict:
tended to become
would be branded
schismatic, According
Christianity schism and
heresy.
schismatic. But could
schismatic
without
Among many
historians,
has faced two forms of
In
general
heretical
groups
it be that a
group without
really being
heretical?
Evans
(Henry),
of a
group
that became
part
to Bonwetsch, Schaff, de Labriolle,
and Robeck, Montanism is an
example
being
heretical in doctrine.
Primary
sources on Montanism are
few;
to the
greater they
have been
preserved through
the
writings
of their enemies.
in the
past,
this has caused an
adoption of the views of the enemies of the movement.
a critical examination of the material down to
us,
can enable one to avoid the biased condemnation of
Nonetheless
older historians.
handed
°Erich Nestler
completed the Assemblies of God Graduate pursuing
further studies
the Master of Arts in Biblical Studies at
in
Europe.
School in 1978. He is currently
Scholars who in recent times have
adopted view,
of this
early
revival
movement,
two
points:
doctrine and
practice. istic doctrine
as
legalistic
and extreme.
The
present
Montanism
practice
should be considered
behavior.
Prophetic the movement
brought the area of ethics. Therefore,
a more favorable generally
evaluate it under They
conclude that montan- orthodox,
but the
practice
that in the case of of doctrine and therefore it
teaching
in had
Mainstream
Christianity this
teaching
order to defend person
of Tertullian, contrast
writer tends to think
is an
outgrowth
should be examined under the
aspect
of doctrine rather than of
utterances from
leading
men and women of
about most of the
specific
doctrines
much of montanistic
its origin in practice, namely the
practice
of the
gift
of prophecy.
of the late second
century
branded
new and
foreign
to the tradition
themselves the
Montanists,
tried to
prove
that
they
were not
standing
to the
Scriptures. They developed
which would show that
they
were in line with biblical
teaching.
of the church. In
namely
in the
in a new hermeneutic
1
68
of the “New
Prophecy”
1) The
manner
2)
Teachings resulting
3) The
adjusting
Charismatic
prophetic brought
Three areas
may be
looked
upon
as vital for an
understanding
as their enemies called the movement:
of
prophesying
of hermeneutics
from
prophetic
utterances
experiences
about the new
teachings.
new doctrines with the
Bible, a tremendous amount
ization” had to be invested. hermeneutic was construed.
Not
every prophecy discussed in this article.
were the
dynamo. They
In order to harmonize the
of”rational- Out of this a new biblical
or doctrine of Montanism will be
Those instances will be selected which seem to be rather vital for an evaluation of the movement.
The Manner of
Prophesying
manifestations,
The
greatest stumbling to have been the behavioral besides doctrinal
questions. the ” New
Prophecy”
have been elements
second
century Christianity. have
flatly rejected
Montanism.
block for the Catholic church seems
side of the
prophetic
That the church did not condemn from the
beginning
which were
the other miraculous Montanistic revelations
is a sign that there must
part
of the
experience
of Otherwise it
probably
would Schaff writes: “The Catholic
church did not
deny,
in theory, the continuance of
prophecy and
gifts,
but was
disposed
from Satanic
inspirations,
them all the more for their
preceeding
clergy,
but in great part from unauthorized
women.2
A certain Montanus,
Anonymous
to derive the
and mistrusted not from the
regular laymen
and fanatical
the
prophesying
of in the
following
words:
in a sort of
writer describes
the founder of the
movement,
“And he became beside
himself,
and
being suddenly
he
raved,
and
began
to babble and utter
in a manner
contrary
to the constant
down
by
tradition from the
frenzy
and
ecstasy,
strange things, prophesying custom of the church handed beginning.”3
two of the
leading prophetesses stirred
up
besides two
women,
The same author
says
about Priscilla and
Maximilla,
spirit,
so that
they
talked
wildly
and
unreasonably like the
person already
mentioned.
them blessed as
they rejoiced them
up by
the
magnitude
of his
promises.
beside Montanus: “And he and filled them with the false
and
strangely,
And the
spirit pronounced and
gloried
in
him,
and
puffed
But sometimes he
2
rebuked them
openly
in a might
seem to be a
reprover…” wise and
A certain Alcibiades
gave Montanus: “But the false
prophet
69
faithful
manner,
that he
the
following report
about falls into an
ecstacy,
in which
madness of soul.
he
passes on,
as has been
stated, They
cannot show that
was thus carried
away
in
spirit.”5
Several
things may
be observed
he is without shame or fear.
Beginning
with
purposed ignorance,
to
involuntary
one of the old or one of the new
prophets
in these texts:
and
uttering
of
1) Dr. Palma thinks that the
babbling
.
strange things may very
well be a case of
glossolalia.
was a
part
of Tertullian’s
‘
it might
very well
be
talking
with the Montanists.6
was
glossolalia,
and Maximilla’s wild and unreasonable
too. The next sentence in this
passage already
them blessed…” from which we can
in normal
language
be able to
compare
in modern
utterances
understandable for
this to day
Pentecostal and
in
English
are intro-
.
.
He shows that
glossolalia
experiences
If Montanus”‘babbling”
that Priscilla’s
was
glossolalia
says
“the
spirit pronounced
infer that it
happened
everyone present.
We
might phenomena
which are
occurring charismatic circles.
There, very often, prophetic duced
by
a
“babbling”
in
glossolalia.
2)
Interesting
. istic
prophesying:
ignorance,
he
passes on,…
soul.” It is of
importance
experience
of the
prophet
is Alcibiades’ statement about montan-
“Beginning
with
purposed to
involuntary
madness of to note that the ecstatic is made
possible by an
act
possessed.
of his own will (” Beginning with
purposed ignorance”)
and
only
then the “madness” or ecstasis follows.
The Montanists were accused of
being
demon
But one of the characteristics of demonic ecstasis seems to be that it comes
very
often without the consent of the one who is
possessed.7
The occurrence of an ecstatic hesying
does not
necessary
condition
during
the
prop-
Robeck
‘
Testament.
as “astonishment
it is speaking of a “trance” In all three
instances,
have to be abnormal.
writes: “The noun ekstasis is used seven times in the New
In four of these cases it is
probably
or terror.” In the
remaining
experienced
the individual in
question
best translated
three references, by
either Peter or Paul.
received
3
70
direction and
guidance an
auditory
nature.”8
from God. It was both of a visionary
offense
intensity
Not
prophecy state of
ecstasy”
and
be an church. It
Both,
in the
not the word is used. The
preposition
intensification.9
prophetic
utter-
3) Ecstatic behavior needed not
necessarily
to the leaders of the Catholic
seems rather that montanistic ekstasis was of such an
that it became an offense.
accounts of Alcibiades and of Miltiades,
ekstasis and
parekstasis
combined with a verb
usually
denotes
as such, but the “extreme and unnatural
is
being disputed.’ 0
4)
The form in which montanistic
may
have been
culturally
conditioned. The movement had its
origin
in
Phrygia
whose
people were known for the wild enthusiasm in their
pagan
By
their enemies the Montanists times were called
Phrygians
ance
appeared
religions.
natural
background behavior
Christianity.
or
Cataphygians. may
even have colored
some- Their their
when Montanus and his 1 followers come into
This is not
necessarily
an excuse for their offensive behavior but it opens up the
possibility
of
finding
a natural prophesying demonic. If the
rather than
just simply condemning
prophesying
shown obvious demonic
would not have hesitated to label it as such from the
outset.
Teachings resulting
Some of the most serious
from
prophetic
reason for the extreme form of
it as
in Montanism had
features,
the church
surely
utterances
misunderstandings
Paraclete,
of the move- supposedly pro- or even the Father
ment
by past
historians were that Montanus
claimed himself to be the
promised
himself. The basis for this was three oracles which Montanus
had
given:
a) man. “I am
the Lord God
Omnipotent
dwelling
in
b) “I am neither an angel
nor an
envoy,
but I am the
Lord
God,
the
Father,
have come.” 13
c) “I am the Father and the Son and the Paraclete.’,14
in the
past
had been that in the first person
of these oracles, Montanus was
referring
to himself. But
The common
assumption
4
71
oracles without the so-called
probably
messenger
formula “thus Old Testament
prophecies.
we have here
prophetic
says
the
Lord”,
as we are used to it from
.
Philip Schaff,
in his
History
of the Christian
concerning adversaries
the
prophetic
Paraclete, or, according
Church, utterances of Montanus:
writes “His
wrongly
inferred from the use of the first
person
for the
Holy Spirit
in his
oracles, that
he made himself
directly
the
to
Epiphanius,
Only
sixteen Montanist oracles have been
Two of them deal with the
subject
writing.1 6
and are an
encouragement,
From Tertullian’s
writings interpreted
even God the Father.” 15
preserved
in
of
not to be afraid of them. persecutions
we know that the Montanists
manner. To them
they
the church saw the
greatest the “New
Prophecy” rejected inspired
its members
these oracles in a
legalistic
were not
only
an
encouragement, they
became a binding law. If
perfection
of a Christian
martyrdom, flight during persecution
and
martyrdom. ‘
a trend to
press
towards letters and the
martyrdom dangerous
law for all Christians teaching.20
Apollonius
accused dissolution of
marriage.”21 two
leading prophetesses
to
press
towards
Although
in the church of the second
century
there
developed
martyrdom, especially through
of the
bishop Polycarp,
trend
finally
condemned
When Montanism made its
practice
it
certainly
came into conflict with biblical
Montanus,
the
this was a by
the church.? 9
a
binding obligation
or
of the movement direction. She
said,
“For continence see visions, and,
bowing
their
heads, voices, saving
and
mysterious.”22
We know from Tertullian’s time
“prohibited
definite manichaeistic
compare
the
conjugal of sexes as caused
as
he,
“who
taught
the An oracle from
Priscilla,
one of the
may point
in this
brings harmony,
and
they
they
also hear distinct
writings
that the Montanists of his
for
laity
as well as
A
to
and brands the union of lust. “Thus
then,”
he
marriages,”
same act as
adultery… woman; virginity removed from
adultery
second
marriage
as adultery,
clergy, urging
its faithful ones to absolute continence.”23
touch marks his
writings, probably
caused by
a
platonic
view of the
body.
“Tertullian does not hesitate
union to
adultery…
by
an
impulse
suggests,
as an
objection urged, “you
set a brand even on first
“and
rightly,”
he
replies,
“since
they
consist
Thus it is good for a man not to touch a
is the
highest
(On
Veiling
of
Virgins, p.
16).”24
in the
holiness,
since it is furthest
5
72
husbands set an
example,
by leaving
their own
as a duty. of the Lord
they
forbade
Baus thinks that Priscilla and Maximilla,
which
they began
to
present
In the short
span
before the
parousia
“Tertullian later amended this rule to
marriages.”25
second
marriage
as
adultery,
as
clergy
and inclined even to
regard
a single marriage as a mere
of the
part
of God to the sensuous
marriages
to take
place. prohibition
of second tanism
“prohibited
concession man.
considered the
teaching down in
Pepuza,
Schaff thinks that Mon-
for
laity
as well l
infirmity
of
would come
of
In the
past,
one of the most obvious errors of Montanism was
that the New
Jersualem
a small town in
Phrygia.27 Appollonius Ephesus says
this
teaching goes
back to Montanus himself “who
Pepuza
and
Tymion Jerusalem
in his desire to draw to Accordingto Epiphanius
this
“Appearing
as a
named
them
people
from
everywhere.”28 teaching
woman clothed in a
shining wisdom into me and revealed that here
Jerusalem
Robeck observes
though, mentions
by
name the
“place”
comes from one of Priscilla’s oracles:
robe,
Christ came to
me;
he
put
to me that this
place
is sacred and
will come down from heaven.”29
“that Priscilla herself never to which the oracle refers. Nor
literally
or figuratively.
are we told whether it is to be
interpreted
.. That it refers to
Pepuza
in a literal sense of the word is the
This is further
produced by Apollonius. 30
contention of
Epiphanius. circumstantial evidence statement made
by Apollonius, Jerusalem will descend
however,
supported by
the
Even in the we are told that
to what Alexander
upon Pepuza
and
Tymion,
but ratherthat Montanus called the towns
Jerusalem.”31
at the turn of the
happened Dowie.
He founded
Zion. His
plan
was to
buy property the world and to found further “Zions”
goals
would be realized.32 Adjusting
the hermeneutics
Montanism
of newteachings.
of
flight during persecutions
This
may be compared
century
under
John a
city
in Illinois and called it
in different
places
all over
in which his
religious
and the introduction consisted of the
prohibition
least not in this world).33 movement has
generally
The two main areas of conflict between the main church and
were the manner of
prophesying
The
newteachings
and an extreme view of
penance (any
mortal sin committed after
baptism
It is
important
been
regarded
cannot be
forgiven;
at
to note that the as orthodox so far as
6
73
Christology
“In doctrine
and the doctrine of the
Trinity
are concerned.
Montanism
agreed
the Catholic church and held
very firmly to
faith. Tertullian was
thoroughly standard of this
age.”34 demands
The
purpose
of the “New
in all essential
points
with
the traditional rule of orthodox
according
to the
theology. was to
prepare
the
.
The area of conflict was in ethics and
for
practical living,
rather than in systematic
Prophecy”
believers for the
coming
of the Lord. Seldom did it introduce new
forms,
which had been uncommon
church. But what had been
voluntary
was made a
duty:
“… whenever
invariably
“…
allowed
to the tradition of the in the church
up
to
then, the Church
permitted
a
rule, the Montanists
distinction between a laxer and a stricter
only
the (atter…”35
The Montanistic sect was characterized severity
in Asceticism and church
discipline… the restoration of a rigorous
discipline
by
fanatical
Tertullian makes the chief office of the new
the movement claimed to have
which was
by
Christ and His
apostles.37
this to be the first instance of a
theory
prophecy.”36
According
to de
Soyres, received a revelation, communicated
supplementary
to that
Schaff considers
“which assumes an and the
Christianity
of the
but it “suffers
of
…”38 The Bible is not set aside
as it is no
longer
the final utterance
It has not
brought
revelation to
perfection;
weakness…”39 “Tertullian
of the
apostles,
in
unqualified
more than
never terms the
advance
beyond
the New Testament apostles
depreciation,
inasmuch
the divine
teaching.
it has made
especially
in the
teaching one concession to human
loses an
opportunity
of
asserting superior insight enjoyed
through
order to
provide
develops
dispensationalism.
which revelation takes
place:
1. Natural
by those
who harkened to the Paraclete the mouth of the
prophets
a biblical basis for the new doctrine a new hermeneutic. We
There are four
stages
or
prophetesses.’,40
In
he could call it a
simple
in human
history
in
religion,
or the innate idea of God.
2. The
legal religion
of the Old Testament.
3. The
gospel during
the
earthly
life
of
Christ;
and
the Paraclete…
z
for a new revelation which at first sight
seems to contradict the
teaching
When the Pharisees
4. the revelation of The entire
argumentation
on the case of Moses.
of the
Scriptures
is built
asked
Jesus
if he
7
74
this in the
would
permit divorce, have allowed
beginning. Only
because Moses allow divorce.42
he answered with a “No.” Moses
may
divorce but God did not intent
of the hardness of human hearts did
In the same
way
the Paraclete was sent to restore the initial intention of God. Paul had left the
option
for widowed Christians to
remarry weakness: “To the unmarried
on the
grounds
of human
and the widows
I say
that it is well for them to remain
single
as I do. But if they cannot exercise self-
For it is better to
marry
than to be
control, they
should
marry. aflame with
passion.”43
Tertullian
argues:
human weakness was not
capable once; it was necessary
and
progressively ordered, the
Holy Spirit.”44
because from the
beginning
“The Lord has sent the
Paraclete,
because of
receiving
the truth all at
should be
regulated
what Moses commanded
that the
discipline
until it was carried to
perfection by
“If Christ
abrogated
it was not so…
why
should not the Paraclete alter what Paul
permitted?”45
Tertullian held a
very high
view of the
Scriptures.
revelations he demanded “the closest
traditional faith of the church, genuine
Montanistic
abilis.”46 “In
fine,
the
Spirit
work,
he
terms,
foreseen and declared
ation. His
thinking level of
argument to
prove.
For all new
argument
with the the
regula
fidei
which,
in a
“immobilis et irreform- is rather a restorer than an
of revelations
given
argument-
It I ndeed many seem to be
‘
of Tertullian’s reasons culturally conditioned,
innovator. Was not the new
development
by Jesus
Christ
One cannot
help
but be
impressed by Tertullian’s
is sharp and clear. On a
purely
rationalistic
one
might
be
willing
to
accept
what he is trying
But the
spirit
behind
it,
is that of a Roman
lawyer. seems “to violate the
spirit
of the Pauline
epistles.
for
holding
these
teachings
or result from
presuppositions.”4$
Robeck thinks the mistake of the Montanists
they
tried
a law for the whole church.49
God was
speaking
to
them, individual
guidance
The
problem
with Tertullian’s
was,
that when to make out of that
.
is that is opens the door to all kinds of
teachings The “revelations of the
Paraclete”, became
rather than
which are
externally applied, through
their internal (written) brought
formulated the inherent
from outside to them. Without
danger
of such an
approach:
dispensational
hermeneutics
and doctrines.
a
“measuring
rod”
allowing the Scriptures content to
judge
whatever is
intention,
he himself
“The final
8
75
and
glorious economy commenced at Pentecost, point
with the
appearance
of the Paraclete
but it
only
reached
of Montanus Phrygia;
none can tell where its
developments
CONCLUSION
may, indeed,
have
its
culminating and the
prophetesses
of
may
end.”SO
We have
attempted angles:
First from the manner behavioral
their
teaching
enemies accused
to examine Montanism from three
in which
they prophesied
(the
c.
Tertullian’s
biblical and montanistic
teaching. Montanism a
heresy?
between
theology
and
practice, exaggeration
danger
of going
back again would have considered
aspect
of it).
Second,
we examined four vital areas of
(a. Did Montanus claim to be the Paraclete as his
him of
doing?,
b. flight
during persecutions, second
marriage,
and d. Did
they
teach that the New
Jerusalem was
going
to come down at
Pepuza?).
method of
rationalizing
If someone
Third,
we looked at the contradiction between Our initial
question
is: Was
establishes a distinction it was not a
heresy,
but an
theology
and ethical
matters, has to be called a heresy. heretical movements
of Christian ideas. Such a distinction involves the
under the
law,
which the
apostle
Paul
as false doctrine
On the other hand if one does not make a distinction
as I have
suggested
But if one
compares
of the second and third
century, cannot
help
but feel that
calling
it a heresy would be too harsh a
(“another
gospel”).5
between
it, Montanism
Montanism with
one
in
Judaism, nor,
like
Gnosticism,
said: “Montanism was rooted
in and its errors consist in a morbid
judgement.
As
Philip
Schaff neither,
like
Ebionism, heathenism,
but in Christianity; exaggeration
of Christian ideas and demands.”52.
END NOTES
It is commonly noted that the church of the second century was losing the vitality which it possessed in the first century. The more an ecclesiastical was
developed in defense against heretical groups, the less
was hierarchy on charismatic manifestations. That the church of the late second emphasis
placed
century was still all acquainted
with charismatic manifestations shows a
passage
from Irenaeus Against Heresies, 5.6 “These brethren … possess languages, and bring to the light for
general benefit the hidden things of men, and declare the mysteries of whom God,
also the apostle terms “spiritual,” they being spiritual because
of the Spirit, and not because their flesh has been
they partake
stripped off and taken away, and because
they
have become
purely spiritual.”
Alexander Roberts and James Donaldson, eds., The Ante-Nicene Fathers (Grand Rapids: Wm. B. ERdmans Publishing Company, rpt. 1953), 1:531. Hereafter denoted ANF 1:531.
9
76
2Philip Schaff Church History, (Grand Rapids: Wm. B. Erdmans Publishing Company, rpt. 1970), 2:423-424.
3Eusebius, Ecclesiastical History 5.16.7.
4Eusebius, Ecclesiastical History 5.16.9.
SEusebius, Ecclesiastical History 5.17.2-3.
61 n his Bachelor of Divinity thesis Dr. Palma from Tertullian’s with Marcion: “Let Marcion … as
quotes of his
some
controversy such as have not spoken by human
exhibit, gifts god, prophets,
sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the
secrets of the heart; let them
that
produce a psalm, a vision, a prayer-only let it be by the
in an
is, in a rapture (amentia) whenever an interpretation
of
Spirit, ecstacy,
tongues has occurred to him … Now all these
signs (of spiritual gifts) are forthcoming from my side without
any difficulty.” Against Marcion 5.8 ; ANF 3:446-447.
7″Das
Sprachenreden
eines Besessenen unterscheidet sich in der
Regel wesentlich vom geistlichen Sprachenreden. Es ist ein Zwangsreden im Zustand der Trance.” “The
tongue-speaking of a possessed person usually differs from a essentially trance.” spiritual (Translation speaking
in tongues. It is a forced speaking in the condition of a
mine.) Arnold Bittlinger. Glossolalia, Schloss Craheim: Rolf Kuehne Veriag, 1969, p. 14.
BCecil M. Robeck, Jr., “The Charismata in Montanism,”
(unpublished
PhD paper, Fuller visions and auditions Theological 62, 63.
I am aware of the fact that the
in
Seminar, 1977),
the cases of Peter and Paul were not verbalized at the when
time,
they received them (Acts 10:10; 11:5; 22:17).
This does not rule out the possibility though
that
they
could have been verbalized at the time of the reception.
916id., 222.
10 Ibid.
‘
11 Bonwetsch writes: “.. , the “new prophesy” was doubtless influenced by the the wild enthusiasm of the Phygian religious nature. The
very
names
applied
to the Montanists-Phrygians and Cataphrygians imply that the movement had a natioanl character.” Bonwetsch, “Montanism,” in Samuel
quasi-
McCauley Jackson, ed. The New
Schaff-Herzog Encyclopedia of 7:485. Religious Knowledge (New York: Funk and Wagnalls Company, 1910),
12 Epiphanius, Panarion 48.11.
13 /bid
On the Trinity, 3.41.1. All three quotations are taken from Robert M. 14 Didymus,
Grant, Second-Century Christianity. A Collection of Fragments (London: S.P.C.K., 1975), 95.
15 philip Schaff, History of the Christian Church, 2:418.
16 Grant, 95-96.
17″Montanus: You are exposed to public reproach? It is for your good. He who is not reproached by men is reproached by God. Do not be disconcerted; your righteousness has brought you into the midst (of all). Why are since
are Your arises when are seen you disconcerted, you
gaining praise? power you by men.” (Tertullian, On Flight in Persecution 9). “Montanus: Do not hope to die in bed nor
10
77
in abortion nor in languishing fevers, but in martyrdom, that he who suffered for you may be glorified.” (Ibid.); Grant, 95.
18 Bonwetsch: “Sah auch die Kirche die vollkommenste Sewiihrungdes Christen im Martyrium, so verwarf der Paraklet die Flucht in der und
dazu zum Martyrium sich herzuzudringen.” in
Verfoigung begeisterte
“Montanismus,” Albert Hauck, ed. Reaiencyc/op5die far protestantische Theologie und Kirche (Liepzig: ).C. Hinrichs’ sche
Buchhandlung, 1903), 13:422.
19Wimmer, Kirchengeschichte. Fachhochschule fur Religions-paedagogik und Kirchliche Bildungsarbeit.
When
they persecute you in one town, flee to the next.” Mt. 10:23, RSV.
21 Eusebius, Ecclesiastical History 5.18.2-3.
22Tertullian, Exhortation to Chastity, 10.
23″Montanism,” John McClintock and James Strong, eds., Cyclopedia of Biblical, Theological and Ecclesiastical Literature (Grand Rapids: Baker, rpt. 1969), 6:523.
24 Ibid.
25Karl Baus. from the Apostolic Communityto Constantine (Freiburg: Herder, 1965) 1:201.
before Tertullian 26Schaff,
2:426. It seems to me to be impossible to deci ‘,e what Montanism
taught
and which points underwent a doctrinal change or reinterpretation
in Tertullian’s writings. All we can do is to look at Montanism through Tertullian’s glasses. What he amended and what he left be decided if montanistic
from before Tertullian’s unchanged
could only writings
time were to be found. How far Eusebius’ sources are prejudiced or correct in the same way can only be decided
if more primary sources can be found.
27″Hier nämlich sollte nach einer der Priska gewordenen Offenbarung das obere Jerusalem herabkommen (Epiph. 49, 1; vgl. 48, 14, Philastr. 49).
Montan hat es offenbar als jene Wueste in welche nach die Gemeinde der Endzeit gefluechtet werden angesehen,
Apk. 12,14 solle; denn so wird die
wusten Ortes”
Bezeichnung Pepuzas als eines nun mehr
(Epiph. 48, 14) zu erkliren
sein …” Bonwetsch, Montanismus,” RPTK 13:432.
28Eusebius, Ecclesiastical History 5.18.
29Epiphanius, Panarion 49.1.
‘
29Epiphanius, Panarion 49.1.
30″This is he (Montanus) who… named Pepuza and Tymion … Jerusalem…” Eusebius, Ecclesiastical History 5.18.2.
31 Robeck, 175.
32CIass notes from William W. Menzies,”History of Charismatic Movements,” (Springfield,
Mo.: Assemblies of God Graduate School, 1978).
33According to de Labriolle’s History and Literature from Tertullian to Boethius, (New York: A.A. Knopf, 1924), 91. Tertullian’s points of conflict with the Catholic Church were: (a) ecstasy, (b) flight during persecution, (c)
and
re-marriage, (d) fasts,
(e) penance. We have already dealt with the subjects of ecstasy, flight during Persecution and
Re-marriage. Because of the
limited size of this paper the
11
78
teachings on fasts and penance
will not be treated. In this section we will be dealing with hermeneutical problems rather than with the
individual doctrines themselves. Tertullian’s main line of argumentation is construed from the case of re-marriage.
What we will be
dealing with,
of course, is Tertullian’s
How far this was
way of argument. already common among Montanists before him, we do not know. But his
writings are the only primary sources which we have, as far as a developed
line of thought is concerned.
‘
421. It is worthy to note that the of Hermas a
Christian 34Schaff,
Shepherd
book of the second
very popular
century, which was considered as being canonical by lrenaeus, the pre-montanistic Tertullian, Clemens Al., and
as orthodox as the “heretical” Montanism: it never
Origines, was by far not
speaks of Jesus Christ or the of the Son of God. This one is identical with the
Logos, only
above six others.
Holy Spirit. The son of God
appears as the the
a very “orthodox”
(Altaner, Patrologie, 55, 57). In
same
way
Lactantius highest angel
theologian of the fourth identified the century brother of Jesus, who only sinned later on. (Altaner, 186). “Montanistic
Holy Spirit with the Son of God, and even considered the devil to be a made no claim to reveal further the truths of salvation. Whenever it touched on prophecy dogmatic problems,
its utterances were designed only to
support
the Church’s tradition.” Bonwetsch, “Montanism,” 7:486.
35Bonwetsch, “Montanism,” 7:486.
36Schaff, 425.
37 John de Soyres, Montanism and the Primitive Church (Cambridge: Deighton Bell, 1878; rpt. Lexington: ATLA, 1965), 58.
38Schaff, 2:422.
39/bid.
40de
Soyres, 60.
41 Schaff, 2:422.
42Matthew 19:1-9.
431 Corinthians 7:8-9.
44Tertullian, On the Veiling of Virgins 1.
45Tertullian, On Monogamy, 14; Exhortation to Chastity, 10.
46Schaff, 2:422.
47Tertullian, On Monogamy 1.4.
48Robeck, 243.
‘
49″From standards of theology, they were essentially orthodox, except, that they
were a fanatical fringe who heard God speak to them
through a gift of prophecy, and presumed that He was speaking to all the Church in an identical fashion.”
Robeck, 244.
50Tertullian, On Monogamy 1.4.
51 Galatians 1:6-7.
52Schaff, 2:421.
12
