1. New Testament, Acts, 2.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eusebius of Caesarea, on Montanus • Montanus • Montanus and Montanism
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 173; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158
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2.4 καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.'' None | sup>
2.4 They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. '' None |
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2. New Testament, Matthew, 7.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Montanus
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 536; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 212
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7.15 Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες.'' None | sup>
7.15 "Beware of false prophets, who come to you in sheep\'s clothing, but inwardly are ravening wolves. '' None |
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3. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Montanus
Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 919; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 115, 116
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4. Tertullian, On Modesty, 21.7 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Montanus • Montanus, sayings
Found in books: Esler (2000), The Early Christian World, 938; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 129
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21.7 If the apostles understood these (figurative meanings of the Law) better, of course they were more careful (with regard to them than even apostolic men). But I will descend even to this point of contest now, making a separation between the doctrine of apostles and their power. Discipline governs a man, power sets a seal upon him; apart from the fact that power is the Spirit, but the Spirit is God. What, moreover, used (the Spirit) to teach? That there must be no communicating with the works of darkness. Observe what He bids. Who, moreover, was able to forgive sins? This is His alone prerogative: for who remits sins but God alone? and, of course, (who but He can remit) mortal sins, such as have been committed against Himself, and against His temple? For, as far as you are concerned, such as are chargeable with offense against you personally, you are commanded, in the person of Peter, to forgive even seventy times sevenfold. And so, if it were agreed that even the blessed apostles had granted any such indulgence (to any crime) the pardon of which (comes) from God, not from man, it would be competent (for them) to have done so, not in the exercise of discipline, but of power. For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do. For it did not beseem Him to be severe who had come to suffer. Smitten were both Aias and Elymas - Aias with death, Elymas with blindness - in order that by this very fact it might be proved that Christ had had the power of doing even such (miracles). So, too, had the prophets (of old) granted to the repentant the pardon of murder, and therewith of adultery, inasmuch as they gave, at the same time, manifest proofs of severity. Exhibit therefore even now to me, apostolic sir, prophetic evidences, that I may recognise your divine virtue, and vindicate to yourself the power of remitting such sins! If, however, you have had the functions of discipline alone allotted you, and (the duty) of presiding not imperially, but ministerially; who or how great are you, that you should grant indulgence, who, by exhibiting neither the prophetic nor the apostolic character, lack that virtue whose property it is to indulge? But, you say, the Church has the power of forgiving sins. This I acknowledge and adjudge more (than you; I) who have the Paraclete Himself in the persons of the new prophets, saying, The Church has the power to forgive sins; but I will not do it, lest they commit others withal. What if a pseudo-prophetic spirit has made that declaration? Nay, but it would have been more the part of a subverter on the one hand to commend himself on the score of clemency, and on the other to influence all others to sin. Or if, again, (the pseudo-prophetic spirit) has been eager to affect this (sentiment) in accordance with the Spirit of truth, it follows that the Spirit of truth has indeed the power of indulgently granting pardon to fornicators, but wills not to do it if it involve evil to the majority. I now inquire into your opinion, (to see) from what source you usurp this right to the Church. If, because the Lord has said to Peter, Upon this rock will I build My Church, to you have I given the keys of the heavenly kingdom; or, Whatsoever you shall have bound or loosed in earth, shall be bound or loosed in the heavens, you therefore presume that the power of binding and loosing has derived to you, that is, to every Church akin to Peter, what sort of man are you, subverting and wholly changing the manifest intention of the Lord, conferring (as that intention did) this (gift) personally upon Peter? On you, He says, will I build My Church; and, I will give to you the keys, not to the Church; and, Whatsoever you shall have loosed or bound, not what they shall have loosed or bound. For so withal the result teaches. In (Peter) himself the Church was reared; that is, through (Peter) himself; (Peter) himself essayed the key; you see what (key): Men of Israel, let what I say sink into your ears: Jesus the Nazarene, a man destined by God for you, and so forth. (Peter) himself, therefore, was the first to unbar, in Christ's baptism, the entrance to the heavenly kingdom, in which (kingdom) are loosed the sins that were beforetime bound; and those which have not been loosed are bound, in accordance with true salvation; and Aias he bound with the bond of death, and the weak in his feet he absolved from his defect of health. Moreover, in that dispute about the observance or non-observance of the Law, Peter was the first of all to be endued with the Spirit, and, after making preface touching the calling of the nations, to say, And now why are you tempting the Lord, concerning the imposition upon the brethren of a yoke which neither we nor our fathers were able to support? But however, through the grace of Jesus we believe that we shall be saved in the same way as they. This sentence both loosed those parts of the law which were abandoned, and bound those which were reserved. Hence the power of loosing and of binding committed to Peter had nothing to do with the capital sins of believers; and if the Lord had given him a precept that he must grant pardon to a brother sinning against him even seventy times sevenfold, of course He would have commanded him to bind- that is, to retain - nothing subsequently, unless perchance such (sins) as one may have committed against the Lord, not against a brother. For the forgiveness of (sins) committed in the case of a man is a prejudgment against the remission of sins against God. What, now, (has this to do) with the Church, and your (church), indeed, Psychic? For, in accordance with the person of Peter, it is to spiritual men that this power will correspondently appertain, either to an apostle or else to a prophet. For the very Church itself is, properly and principally, the Spirit Himself, in whom is the Trinity of the One Divinity - Father, Son, and Holy Spirit. (The Spirit) combines that Church which the Lord has made to consist in three. And thus, from that time forward, every number (of persons) who may have combined together into this faith is accounted a Church, from the Author and Consecrator (of the Church). And accordingly the Church, it is true, will forgive sins: but (it will be) the Church of the Spirit, by means of a spiritual man; not the Church which consists of a number of bishops. For the right and arbitrament is the Lord's, not the servant's; God's Himself, not the priest's. "" None |
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5. Tertullian, On The Resurrection of The Flesh, 11.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Montanus
Found in books: Esler (2000), The Early Christian World, 939; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 129, 381
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11.2 Thus far touching my eulogy of the flesh, in opposition to its enemies, who are, notwithstanding, its greatest friends also; for there is nobody who lives so much in accordance with the flesh as they who deny the resurrection of the flesh, inasmuch as they despise all its discipline, while they disbelieve its punishment. It is a shrewd saying which the Paraclete utters concerning these persons by the mouth of the prophetess Prisca: They are carnal, and yet they hate the flesh. Since, then, the flesh has the best guarantee that could possibly accrue for securing to it the recompense of salvation, ought we not also to consider well the power, and might, and competency of God Himself, whether He be so great as to be able to rebuild and restore the edifice of the flesh, which had become dilapidated and blocked up, and in every possible way dislocated?- whether He has promulgated in the public domains of nature any analogies to convince us of His power in this respect, lest any should happen to be still thirsting for the knowledge of God, when faith in Him must rest on no other basis than the belief that He is able to do all things? You have, no doubt among your philosophers men who maintain that this world is without a beginning or a maker. It is, however, much more true, that nearly all the heresies allow it an origin and a maker, and ascribe its creation to our God. Firmly believe, therefore, that He produced it wholly out of nothing, and then you have found the knowledge of God, by believing that He possesses such mighty power. But some persons are too weak to believe all this at first, owing to their views about Matter. They will rather have it, after the philosophers, that the universe was in the beginning made by God out of underlying matter. Now, even if this opinion could be held in truth, since He must be acknowledged to have produced in His reformation of matter far different substances and far different forms from those which Matter itself possessed, I should maintain, with no less persistence, that He produced these things out of nothing, since they absolutely had no existence at all previous to His production of them. Now, where is the difference between a thing's being produced out of nothing or out of something, if so be that what existed not comes into being, when even to have had no existence is tantamount to having been nothing? The contrary is likewise true; for having once existed amounts to having been something. If, however, there is a difference, both alternatives support my position. For if God produced all things whatever out of nothing, He will be able to draw forth from nothing even the flesh which had fallen into nothing; or if He moulded other things out of matter, He will be able to call forth the flesh too from somewhere else, into whatever abyss it may have been engulphed. And surely He is most competent to re-create who created, inasmuch as it is a far greater work to have produced than to have reproduced, to have imparted a beginning, than to have maintained a continuance. On this principle, you may be quite sure that the restoration of the flesh is easier than its first formation. "" None |
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6. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Montanus • Montanus, sayings
Found in books: Esler (2000), The Early Christian World, 938; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 129, 381
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7. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Montanus • Montanus, sayings
Found in books: Esler (2000), The Early Christian World, 938; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 129, 216
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8. Eusebius of Caesarea, Ecclesiastical History, 3.31.4, 5.3.4, 5.14-5.16, 5.16.3, 5.16.7, 5.16.9-5.16.10, 5.16.13-5.16.14, 5.18.1-5.18.4, 5.18.13, 5.19.3, 5.28.6 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Apolinarius (Apollinaris) of Hierapolis, Montanus priest of ? xxix • Eusebius of Caesarea, on Montanus • Fourth Ezra, importance for Montanus • Montanus • Montanus and Montanism • Montanus, • Montanus, sayings • Montanus/Montanism
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 173; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 536; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 111; Esler (2000), The Early Christian World, 935, 938, 939; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 919; Huttner (2013), Early Christianity in the Lycus Valley, 259, 260, 261; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 93; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 5, 16, 19, 24, 31, 32, 46, 47, 87, 88, 92, 93, 94, 95, 102, 103, 110, 113, 115, 118, 120, 126, 128, 137, 138, 139, 140, 154, 155, 329, 340, 380
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3.31.4 So much concerning their death. And in the Dialogue of Caius which we mentioned a little above, Proclus, against whom he directed his disputation, in agreement with what has been quoted, speaks thus concerning the death of Philip and his daughters: After him there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there and the tomb of their father. Such is his statement.
5.3.4 The followers of Montanus, Alcibiades and Theodotus in Phrygia were now first giving wide circulation to their assumption in regard to prophecy — for the many other miracles that, through the gift of God, were still wrought in the different churches caused their prophesying to be readily credited by many — and as dissension arose concerning them, the brethren in Gaul set forth their own prudent and most orthodox judgment in the matter, and published also several epistles from the witnesses that had been put to death among them. These they sent, while they were still in prison, to the brethren throughout Asia and Phrygia, and also to Eleutherus, who was then bishop of Rome, negotiating for the peace of the churches.
5.16.3 He commences his work in this manner:Having for a very long and sufficient time, O beloved Avircius Marcellus, been urged by you to write a treatise against the heresy of those who are called after Miltiades, I have hesitated till the present time, not through lack of ability to refute the falsehood or bear testimony for the truth, but from fear and apprehension that I might seem to some to be making additions to the doctrines or precepts of the Gospel of the New Testament, which it is impossible for one who has chosen to live according to the Gospel, either to increase or to diminish.
5.16.7 There is said to be a certain village called Ardabau in that part of Mysia, which borders upon Phrygia. There first, they say, when Gratus was proconsul of Asia, a recent convert, Montanus by name, through his unquenchable desire for leadership, gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning.
5.16.9 Thus by artifice, or rather by such a system of wicked craft, the devil, devising destruction for the disobedient, and being unworthily honored by them, secretly excited and inflamed their understandings which had already become estranged from the true faith. And he stirred up besides two women, and filled them with the false spirit, so that they talked wildly and unreasonably and strangely, like the person already mentioned. And the spirit pronounced them blessed as they rejoiced and gloried in him, and puffed them up by the magnitude of his promises. But sometimes he rebuked them openly in a wise and faithful manner, that he might seem to be a reprover. But those of the Phrygians that were deceived were few in number.And the arrogant spirit taught them to revile the entire universal Church under heaven, because the spirit of false prophecy received neither honor from it nor entrance into it. 5.16.10 For the faithful in Asia met often in many places throughout Asia to consider this matter, and examined the novel utterances and pronounced them profane, and rejected the heresy, and thus these persons were expelled from the Church and debarred from communion.
5.16.13 But by another kind of death Montanus and Maximilla are said to have died. For the report is that, incited by the spirit of frenzy, they both hung themselves; not at the same time, but at the time which common report gives for the death of each. And thus they died, and ended their lives like the traitor Judas. 5.16.14 So also, as general report says, that remarkable person, the first steward, as it were, of their so-called prophecy, one Theodotus — who, as if at sometime taken up and received into heaven, fell into trances, and entrusted himself to the deceitful spirit — was pitched like a quoit, and died miserably.
5.18.1 As the so-called Phrygian heresy was still flourishing in Phrygia in his time, Apollonius also, an ecclesiastical writer, undertook its refutation, and wrote a special work against it, correcting in detail the false prophecies current among them and reproving the life of the founders of the heresy. But hear his own words respecting Montanus: 5.18.2 His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony. 5.18.3 He writes thus concerning Montanus; and a little farther on he writes as follows concerning his prophetesses: We show that these first prophetesses themselves, as soon as they were filled with the Spirit, abandoned their husbands. How falsely therefore they speak who call Prisca a virgin. 5.18.4 Afterwards he says: Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess receiving gold and silver and costly garments, how can I avoid reproving her?
5.18.13 And he says also that Zoticus, who was mentioned by the former writer, when Maximilla was pretending to prophesy in Pepuza, resisted her and endeavored to refute the spirit that was working in her; but was prevented by those who agreed with her. He mentions also a certain Thraseas among the martyrs of that time.He speaks, moreover, of a tradition that the Saviour commanded his apostles not to depart from Jerusalem for twelve years. He uses testimonies also from the Revelation of John, and he relates that a dead man had, through the Divine power, been raised by John himself in Ephesus. He also adds other things by which he fully and abundantly exposes the error of the heresy of which we have been speaking. These are the matters recorded by Apollonius.
5.19.3 In the same letter of Serapion the signatures of several bishops are found, one of whom subscribes himself as follows:I, Aurelius Cyrenius, a witness, pray for your health.And another in this manner:Aelius Publius Julius, bishop of Debeltum, a colony in Thrace. As God lives in the heavens, the blessed Sotas in Anchialus desired to cast the demon out of Priscilla, but the hypocrites did not permit him. And the autograph signatures of many other bishops who agreed with them are contained in the same letter.So much for these persons.
5.28.6 How then since the opinion held by the Church has been preached for so many years, can its preaching have been delayed as they affirm, until the times of Victor? And how is it that they are not ashamed to speak thus falsely of Victor, knowing well that he cut off from communion Theodotus, the cobbler, the leader and father of this God-denying apostasy, and the first to declare that Christ is mere man? For if Victor agreed with their opinions, as their slander affirms, how came he to cast out Theodotus, the inventor of this heresy?' ' None |
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9. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Montanus • Montanus (North African martyr)
Found in books: Esler (2000), The Early Christian World, 939; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 286, 329, 380, 383
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10. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Apolinarius (Apollinaris) of Hierapolis, Montanus priest of ? xxix • Eusebius of Caesarea, on Montanus • Fourth Ezra, importance for Montanus • Montanus • Montanus and Montanism
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 173; Esler (2000), The Early Christian World, 929, 935, 939; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 97, 99, 101
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11. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Montanus
Found in books: Esler (2000), The Early Christian World, 939; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 296, 342, 350
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12. None, None, nan (7th cent. CE - 7th cent. CE)
Tagged with subjects: • Montanus
Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 938; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379
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13. None, None, nan
Tagged with subjects: • Montanus
Found in books: Esler (2000), The Early Christian World, 929; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 282, 342, 349, 350, 380
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14. None, None, nan
Tagged with subjects: • Martyrdom of Montanus and Lucius • Montanus
Found in books: Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 68, 69; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 103
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