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 itself the Catholics seem to have called the new prophesying after its leader for the time being. Elsewhere it was called after its place of origin, the Phrygian heresy. In the West the name became by a solecism the Cataphrygian heresy.

Apparently after Themiso presided over the sect; the Anonymous calls it the heresy τῶν κατὰ Μιλτιάδην. One other Montanist of this period was Alexander, who was honoured by his party as a martyr, but had, according to Apollonius, been only punished by the proconsul, Aemilius Frontinus, for his crimes, as the public records would testify. We cannot, unfortunately, fix the date of that proconsulship.

Taking the Eusebian date, 172, for the rise of Montanism, Apollonius, who wrote 40 years later, must have written c. 210. The Epiphanian date, 157, would make him 15 years earlier. The Anonymous gives us a clue to his date in the statement that whereas Maximilla had foretold wars and tumults, there had been more than 13 years since her death with no general nor partial war, and the Christians had enjoyed continual peace. This, then, must have been written either before the wars of the reign of Severus had begun or after they had finished. The latest admissible date on the former hypothesis gives us 192, and for the death of Maximilla 179. It is hardly likely that in so short a time all the original leaders of the movement would have died.

Before the end of the 2nd cent. Montanist teachers had made their way as far as Antioch; for Serapion, the bishop there, wrote against them, copying the letter of Apolinarius. It is through Serapion that Eusebius seems to have known this letter.

Early in the 3rd cent. the church had made converts enough from Montanists born in the sect for the question to arise, On what terms were converts to be received who had had no other than Montanist baptism? Matter and form were perfectly regular; for in all essential points of doctrine these sectaries agreed with the church. But it was decided, at a council held at Iconium, to recognize no baptism given outside the church. This we learn from the letter to Cyprian by Firmilian of Caesarea in Cappadocia, when the later controversy arose about heretical baptism. This council, and one which made a similar decision at another Phrygian town, Synnada, are mentioned also by. Dionysius of Alexandria (Eus. vii. 7). Firmilian speaks as if he had been present at the Iconium council, which may be dated c. 230.

So entirely had the Catholics ceased to regard the Montanists as Christian brethren that, as stated by the Anonymous, when persecution by the common enemy threw confessors from both bodies together, the orthodox persevered till their final martyrdom in refusing to hold intercourse with their Montanist fellow-sufferers; dreading to hold any friendship with the lying spirit who animated them. Epiphanius states that in his time the sect had many adherents in Phrygia, Galatia, Cappadocia, and Cilicia, and a considerable number in Constantinople.

III. Montanism in the West.—If we set aside the worthless Praedestinatus, there is no evidence whatever that any Roman bp. before Eleutherus had heard of Montanism, and the history of the interference of the Gallic confessors in 177 shews that it was then a new thing in the West. The case submitted to Eleutherus no doubt informed him by letter of the events in Phrygia; but apparently no Montanist teachers visited the West at this time, and after the judgment of Eleutherus the whole transaction seems to have been forgotten at Rome. It was in a subsequent episcopate that the first Montanist teacher, probably Proclus, appeared at Rome. There was no reason to regard him with suspicion. He could easily satisfy the bishop of his perfect orthodoxy in doctrine; and there was no ground for disbelieving what he might tell of supernatural manifestations in his own country. He was therefore either received into communion, or was about to be so and to obtain authority to report to his churches in Asia that their commendatory letters were recognized at Rome, when the arrival of another Asiatic, Praxeas, changed the scene. Praxeas could shew the Roman bp. that the Montanist pretensions to prophecy had been condemned by his predecessors, and probably the letter of Eleutherus was still accessible in the Roman archives. The justice of this previous condemnation Praxeas could confirm from his own knowledge of the Montanist churches and their prophesyings; and his testimony had the more weight because, having suffered imprisonment for the faith, he enjoyed the dignity of a martyr. The Montanist teacher was accordingly put out of communion at Rome. This story, which has all the marks of probability, is told by Tertullian (adv. Prax.), who probably had personal knowledge of the facts. The bishop could only be Zephyrinus, for we cannot go later; and as predecessors in the plural number are spoken of, these must have been Eleutherus and Victor. The conclusion which we have reached, that Montanism made no appearance in the West before the episcopate of Zephyrinus, is of great importance in the chronology of this controversy.

The formal rejection of Montanism by the Roman church was followed by a public disputation between the Montanist teacher Proclus, and Caius, a leading Roman presbyter. Eusebius, who read the record of it, says it took place under Zephyrinus. The Montanist preachers, whatever their failures, had one distinguished success in the acquisition of Tertullian. Apparently the condemnation of the Roman bishop was not in his mind decisive against the Montanist claims, and he engaged in an advocacy of them which resulted in his separation from the church. His writings are the great storehouse of information as to the peculiarities of Montanist teaching. The Italian Montanists were soon divided by schism arising out of the violent Patripassian controversy at Rome at the beginning of the 3rd cent. Among the Montanists, Aeschines was the head of the Patripassian party, and in this it would appear from an extract in Didymus that he followed Montanus himself; Proclus and his followers adhered to the orthodox doctrine on this subject.

IV. Montanism and the Canon.—The most