Montanism was an early Christian sectarian movement of the mid-2nd century AD, named after its founder Montanus. It flourished mostly in and around the region of Phrygia, where early on its followers were called Cataphrygians; although it spread rapidly to other regions in the Roman Empire, and at a time before Christianity was generally tolerated or legal. Although the orthodox mainstream Christian church prevailed against Montanism within a few generations, labeling it a heresy, the sect persisted in some isolated places into the 8th century. Some people have drawn parallels between Montanism and Pentecostalism (which some call Neo-Montanism). The most widely known Montanist was undoubtedly Tertullian, who was the foremost Latin church writer before he defected to Montanism.

History

Shortly after Montanus' conversion to Christianity, he began travelling among the rural settlements of Asia Minor, preaching and testifying. Montanus was accompanied by two women, Prisca, sometimes called Priscilla, and Maximilla, who also purported to be the embodiments of the Holy Spirit that moved and inspired them. He claimed to have received a series of direct revelations from the Holy Spirit and to be the paraclete of the Gospel of John 14:16. As they went, "the Three" as they were called, spoke in ecstatic visions and urged their followers to fast and pray, so that they might share these personal revelations. His preachings spread from his native Phrygia (where he proclaimed the village of Pepuza as the site of the New Jerusalem) across the contemporary Christian world, to Africa and Gaul.

The divisive movement was partly inspired by a gnostic reading of the Gospel of John— "I will send you the advocate href="http://articles.gourt.com/en/paraclete">paraclete, the spirit of truth" (Heine 1987, 1989; Groh 1985); the response to this continuing revelation split the Christian communities, and the more orthodox episcopal hierarchy fought to suppress it. Bishop Apollinarius found the church at Ancyra torn in two, and he opposed the "false prophesy" (quoted by Eusebius 5.16.5).

Prisca claimed that Christ had appeared to her in female form. When she was excommunicated, she exclaimed "I am driven away like the wolf from the sheep. I am no wolf: I am word and spirit and power."

The most widely known defender of Montanists was undoubtedly Tertullian, onetime champion of orthodox belief, who believed that the new prophecy was genuinely motivated and began to fall out of step with what he began to call "the church of a lot of bishops" (On Modesty). Irenaeus, who visited Rome during the height of the controversy, in the pontificate of Eleuterus, returned to find Lyon in dissension, and was inspired to write the first great statement of the mainstream Catholic position, Adversus Haereses.

Although the orthodox Christian church prevailed against Montanism within a few generations, inscriptions in the Tembris valley of northern Phrygia, dated between 249 and 279, openly proclaim their allegiance to Montanism. A letter of Jerome to Marcella, written in 385, refutes the claims of Montanists that had been troubling her ^*. This sect persisted into the eighth century, and some of its emphasis on direct, ecstatic personal presence of the Holy Spirit bears resemblance to all forms of Pentecostalism. Also they are very similar to the Molokan sect.

Differences between Montanism and orthodox Christianity

The beliefs of Montanism contrasted with orthodox Christianity in the following ways:

• The belief that the prophecies of the Montanists superseded and fulfilled the doctrines proclaimed by the Apostles.

• The encouragement of ecstatic prophesying and speaking in tongues, contrasting with the more sober and disciplined approach to theology dominant in orthodox Christianity at the time and since.

• The view that Christians who fell from grace could not be redeemed, also in contrast to the orthodox Christian view that contrition could lead to a sinner's restoration to the church.

• The prophets of Montanism did not speak as messengers of God: "Thus saith the Lord," but rather described themselves as possessed by God, and spoke in his person. "I am the Father, the Word, and the Paraclete," said Montanus (Didymus, De Trinitate, III, xli); This possession by a spirit, which spoke while the prophet was incapable of resisting, is described by the spirit of Montanus: "Behold the man is like a lyre, and I dart like the plectrum. The man sleeps, and I am awake" (Epiphanius, "Hæreses", xlviii, 4).

• A stronger emphasis on the avoidance of sin, church discipline, and apocalyptic living than in orthodox Christianity. They emphasized chastity, including forbidding remarriage.

Jerome and other church leaders claimed that the Montanists held the belief that the Trinity consisted of only a single person, similar to Sabellianism, as opposed to the orthodox view that the Trinity is one God of three persons. There were some that were indeed modalistic monarchians (Sabellians) and some that were closer to the Trinitarian doctrine. It is reported that these modalists baptized mentioning the name of Jesus Christ as opposed to mentioning the Trinity. Most of the later Montanists were of the modalistic camp.

See also

• Testament of Job
• Charismatic Christianity
• Pentecostalism
• Apostolic-Prophetic Movement

External links

• Catholic Encyclopedia: Montanists
• Jerome's letter (xli) to Marcella to refute the heresy of Montanus, written in 385, "the passages brought together from the Gospel of John" having occasioned Marcella's questions
• EarlyChurch.org.uk Extensive bibliography and on-line articles.
• Montanism in the 1911 Encyclopædia Britannica

Sources

• Eusebius of Caesarea, Historia ecclesiae, 5.16–18

Further reading

• Groh, Dennis E. 1985. "Utterance and exegesis: Biblical interpretation in the Montanist crisis," in Groh and Jewett, The Living Text (New York) pp 73 – 95.
• Heine, R.E., 1987 "The Role of the Gospel of John in the Montanist controversy," in ''Second Century v. 6, pp 1 – 18.
• Heine, R.E., 1989. "The Gospel of John and the Montanist debate at Rome," in Studia Patristica 21, pp 95 – 100.
• Pagels, Elaine, 2003. Beyond Belief: The Secret Gospel of Thomas ISBN 0375501568, contains a brief introduction to Montanism, with notes in chapter "God's Word or Human Words?"
• Trevett, Christine, 1996. Montanism: Gender, Authority and the New Prophecy (Cambridge University Press)

Montanisme | Montanismus | Montanismo | Montanismo | Montanisme | Montanismo | Montanizmas | Montanisme | モンタノス派 | Montanisme | Montanismo | Монтанизм | Montanizmus | Montanolaisuus | Montanism