Editing Montanism (section)

==History==
Scholars debate as to when Montanus first began his prophetic activity, having chosen dates varying from c. AD 135 to as late as AD 177.<ref>
{{cite book |last1=de Labriolle |first1=Pierre |title=La crise montaniste |url=https://books.google.com/books?id=9jlNAAAAMAAJ |series=Bibliothèque de la Fondation Thiers |language=fr |volume=31 |publisher=Leroux |date=1913 |access-date=2015-07-01 }}
</ref>{{Sfn | Trevett | 1996 | p = 2–7}} Montanus was a recent convert when he first began prophesying, supposedly during the proconsulate of Gratus in a village in [[Mysia]] named Ardabau; no [[proconsul]] and village so named have been identified, however.{{Sfn | Tabbernee | 2009 | pp = 12; 19 note 8}} Some accounts claim that before his conversion to Christianity, Montanus was a priest of [[Apollo]] or [[Cybele]].{{Sfn | Tabbernee | 2009 | p = 19 note 2}}{{Refn | group = "lower-alpha" | Claim made in ''Dialogue Between a Montanist and an Orthodox'' (4.4) and possibly alluded to by [[St. Jerome]]{{Sfn | Jerome | 385 | loc = Letter 41}}}} He believed he was a prophet of God and that the [[Paraclete]] spoke through him.<ref name=":1" />

Montanus proclaimed the towns of [[Pepuza]] and [[Tymion]] in west-central Phrygia as the site of the [[New Jerusalem]], making the larger—Pepuza—his headquarters.<ref name="cathen" />{{Sfn | Tabbernee | 2009 | pp = 15–18}} Phrygia as a source for this new movement was not arbitrary. Hellenization was slow to take root in Phrygia, unlike many of the surrounding eastern regions of the Roman Empire. This sense of difference, while simultaneously having easy access to the rest of the Mediterranean [[Christian world]], encouraged the foundation of this separate sect of Christianity.{{Sfn | Tabbernee | 2009 | pp = 44}}

Montanus had two female colleagues, [[Prisca (Prophet)|Prisca]] (sometimes called [[Priscilla]], the diminutive form of her name) and [[Maximilla]], who likewise claimed the inspiration of the Holy Spirit. Their popularity even exceeded Montanus' own.{{Sfn | Tabbernee | 2009 | p = 89}} "The Three" spoke in ecstatic visions and urged their followers to fast and to pray, so that they might share these revelations. Their followers claimed they received the prophetic gift from the prophets [[Quadratus (prophet)]] and [[Ammia of Philadelphia]], figures believed to have been part of a line of prophetic succession stretching all the way back to [[Agabus]] (1st century AD) and to the daughters of [[Philip the Evangelist]].{{Sfn | Tabbernee | 2009 | pp = 37, 40–41 notes 6–8}} In time, the New Prophecy spread from Montanus's native Phrygia across the Christian world, to [[North Africa during Antiquity#Roman era|Africa]] and to [[Gaul]].<ref name=":2" />

The response to the New Prophecy split the Christian communities, and the [[proto-orthodox]] clergy mostly fought to suppress it. Opponents believed that evil spirits possessed the Phrygian prophets, and both Maximilla and Priscilla were the targets of failed [[exorcism]]s.{{Sfn | Tabbernee | 2009 | pp = 31–32}} The churches of Asia Minor pronounced the prophecies [[Sacrilege|profane]], and [[excommunicated]] New Prophecy adherents.{{Sfn | Tabbernee | 2009 | p = 25}} Around 177, [[Apollinaris Claudius|Apollinarius]], Bishop of [[Hierapolis]], presided over a [[synod]] which condemned the New Prophecy.{{Sfn | Tabbernee | 2009 | pp = 21–23}} The leaders of the churches of [[Lugdunum|Lyons]] and [[Vienne, Isère|Vienne]] in Gaul responded to the New Prophecy in 177. Their decision was communicated to the churches in Asia and [[Pope Eleuterus]], but it is not known what this consisted of, only that it was "prudent and most orthodox".<ref name="cathen"/> It is likely they called for moderation in dealing with the movement.

There was real doubt at Rome, and its bishop (either Eleuterus or [[Pope Victor I|Victor I]]) even wrote letters in support of Montanism, although he was later persuaded by [[Praxeas]] to recall them.<ref>{{Citation |last=Tertullian |title=Adversus Praxean |at=c. 1}}.</ref>{{Sfn | Trevett | 1996 | pp = 58–59}} In 193, an anonymous writer found the church at [[Ancyra]] in [[Galatia]] torn in two, and opposed the "false prophecy" there.<ref>Quoted by Eusebius 5.16.4</ref>

Eventually, Montanist teachings came to be regarded as [[heresy]] by the orthodox [[Great Church]] for a number of reasons. The clash of basic beliefs between the movement's proponents and the greater Christian world was likely enough for such conflict to occur. Additionally, in the opinion of anti-Montanists, the movement's penchant for dramatic public displays by its adherents brought unwanted attention to the still fledgling religion. Thus, fears concerning the appearance of Montanist practices to their non-Christian rulers fueled anti-Montanist sentiment.{{Sfn | Trevett | 1996 | p = 43}} The imperial government carried out sporadic executions of Christians under the reign of [[Marcus Aurelius]], circa AD 161–180, which coincides with the spread of Montanism.{{citation needed|date=August 2019}}

There is no clear evidence as to what happened to Montanus. One of the most widespread stories at the time, as stated by an anonymous associate of [[Apollinaris Claudius|Apollinarius]], is that he hanged himself, as did Maximilla, although he does not exclude the possibility of them dying some other way.<ref>{{cite book |last= [[Eusebius]] |title= [[The History of the Church]] |publisher=[[Penguin Classics]]|page= 162}}</ref>

There was never a uniform excommunication of New Prophecy adherents, and in many places they maintained their standing within the orthodox community. This was the case at [[Carthage]]. While not without tension, the church there avoided [[schism]] over the issue. There were women prophesying at Carthage, and prophecy was considered a genuine [[charism]]. It was the responsibility of the council of elders to test all prophecy and to determine genuine revelation.{{Sfn | Tabbernee | 2009 | p = 128}} [[Tertullian]], undoubtedly the best-known defender of the New Prophecy, believed that the claims of Montanus were genuine beginning c. 207.{{Sfn | Tabbernee | 2009 | p = 98 note 1}} He believed in the validity of the New Prophecy and admired the movement's discipline and ascetic standards. Debates continue as to whether Tertullian decisively left the orthodox Church and joined a separate Montanist sect or remained an early proto-orthodox Christian.{{Sfn | Tabbernee | 2009 | p = 98 note 1}}<ref name="JLG-Nontrinitarians">Justo L. González, ''The Story of Christianity: The [[Early Church]] to the Present Day,'' Prince Press, 1984, Vol. 1, pp. 159–161• Jaroslav Pelikan, ''The Christian Tradition: A History of the Development of Doctrine,'' The University of Chicago Press, 1971, Vol. 1, pp. 181–199</ref>

Although what became 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 allegiance to the New Prophecy. Speros Vryonis considers these inscriptions remarkable in that they are the only set of inscriptions which openly reveal the religious affiliations of the deceased before the period of toleration, when Christians dared not to do so.<ref name=Vryonis-57>Vryonis, ''Decline of Medieval Hellenism'', p. 57 and notes.</ref> In the 3rd century, a new prophetess appeared in Pepuza, [[Quintilla]]. Her followers, the Quintillians, were regarded as an important Montanist sect into the 5th century.{{Sfn | Trevett | 1996 | pp = 167–170}}

A letter of [[Jerome]] to [[Saint Marcella|Marcella]], written in 385, refutes the claims of Montanists that had been troubling her.{{Sfn | Jerome | 385 | loc = Letter 41}} A group of "Tertullianists" may have continued at Carthage. The anonymous author of ''[[Praedestinatus]]'' records that a preacher came to Rome in 388 where he made many converts and obtained the use of a church for his congregation on the grounds that the martyrs to whom it was dedicated had been Montanists.<ref>{{Citation |last=Tertullian |at=v. 1 c. 86 |url=http://www.tertullian.org/tertullianistae/praedestinatus.htm |title=Praedestinatus}}.</ref> He was obliged to flee after the victory of [[Theodosius I]].

In his own time, [[Augustine]] (354–430) records that the Tertullianist group had dwindled to almost nothing and, finally, was reconciled to the church and handed over its basilica.<ref>{{Citation |url=http://www.tertullian.org/tertullianistae/de_haeresibus.htm |last=Tertullian |title=De haeresibus}}.</ref> It is not certain whether these Tertullianists were in all respects "Montanist" or not. In 530 Emperor [[Justinian]] expelled Montanist clergy from Constantinople. In 550, on the orders of Justinian, [[John of Ephesus]] led an expedition to [[Pepuza]] to destroy the Montanist shrine there, which was based on the tombs of Montanus, Priscilla and Maximilla.{{Sfn|Mitchell|2005}}

A Montanist sect in Galatia, the [[Tascodrugites]], is attested around 600 by [[Timothy of Constantinople]] and in the 9th century by [[Theodore the Studite]].{{sfn|Lieu|1999|pp=211–212}} A sect called "Montanist" existed in the 8th century; the Emperor [[Leo III the Isaurian|Leo III]] ordered the conversion and baptism of its members. These Montanists refused, locked themselves in their houses of worship, [[mass suicide|set the buildings on fire and perished]].<ref name=Vryonis-57/>