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 MONTANELLI, GIUSEPPE (1813–1862), Italian statesman and author, was born at Fucecchio in Tuscany, and in 1840 was appointed law professor at Pisa. He contributed to the Antologia, a celebrated Florentine review, and in 1847 founded a newspaper called L’Italia, the programme of which was “Reform and Nationality.” In 1848 Montanelli served with the Tuscan student volunteers at the battle of Curtatone, where he was wounded and taken prisoner by the Austrians. On being liberated he returned to Tuscany, and the grand duke Leopold II, knowing that he was popular with the masses, sent him to Leghorn to quell the disturbances. In October, Leopold, much against his inclinations, asked him to form a ministry. He accepted, and on the 10th of January 1849, induced the grand duke to establish a national constituent assembly. But Leopold, alarmed at the turn affairs were taking, fled from Florence, and Montanelli, Guerrazzi and Mazzini were elected “triumvirs” of Tuscany. Like Mazzini, Montanelli advocated the union of Tuscany with Rome. But after the restoration of the grand duke, Montanelli, who was in Paris, was tried and condemned by default; he remained some years in France, where he became a partizan of Napoleon III. On the formation of the kingdom of Italy he returned to Tuscany and was elected member of parliament; he died in 1862. He was an enthusiastic, but a fickle and ambitious demagogue, and he achieved a better reputation as a writer.

 MONTAÑES, JUAN MARTINEZ (c. 1580–1649), Spanish sculptor, was born at Alcala-la-real, in the province of Granada. His master was Pablo de Roxas, his first known work (1607) being a boy Christ, now in the sacristy of the capella antigua in the cathedral of Seville. The great altar at Santiponce near Seville, was completed in 1812. Montañes executed most of his sculpture in wood, covered with a surface of polished gold, and coloured. Other works were the great altars at Santa Clara in Seville and at San Miguel in Jerez, the Conception and the realistic figure of Christ crucified, in the Seville cathedral; the figure of St John the Baptist, and the St Bruno (1620); a tomb for Don Perez de Guzman and his wife (1619); the St

Ignatius and the St Francis of Borja in the university church of Seville. Montañes died in 1649, leaving a large family. His works are more realistic than imaginative, but this, allied with an impeccable taste, produced remarkable results. The equestrian statue of King Philip IV., caste in bronze by Pietro Tacca in Florence and now in Madrid, was modelled by Montañes. He had many imitators, his son Alonzo Martiñez, who died in 1668, being among them.

 MONTANISM, a somewhat misleading name for the movement in the 2nd century which, along with Gnosticism, occupied the most critical period in the history of the Early Church. It was the overthrow of Gnosticism and Montanism that made the “Catholic” Church. The credit of first discerning the true significance of the Montanistic movement belongs to Ritschl. In this article an account will be given of the general significance of Montanism in relation to the history of the Church in the 2nd century, followed by a sketch of its origin, development and decline.

1. From the middle of the 2nd century a change began to take place in the outward circumstances of Christianity. The Christian faith had hitherto been maintained in a few small congregations scattered over the Roman Empire. These congregations were provided with only the most indispensable constitutional forms (“Corpus sumus de conscientia religionis, de unitate disciplinae, de spei foedere”). This state of things passed away. The Churches soon found numbers within their pale who stood in need of supervision, instruction and regular control. The enthusiasm for a life of holiness and separation from the world no longer swayed all minds. In many cases sober convictions or submissive assent supplied the want of spontaneous enthusiasm. There were many who did not become, but who were, and therefore remained, Christians. Then, in addition to this, Christians were already found in all ranks and occupations—in the Imperial palace, among the officials, in the abodes of labour and the halls of learning, amongst slaves and freemen. Should the Church take the decisive step into the world, conform to its customs, and acknowledge as far as possible its authorities? Or ought she, on the other hand, to remain a society of religious devotees, separated and shut out from the world? That this was the question at issue is obvious enough now, although it could not be clearly perceived at the time. It was natural that warning voices should then be raised in the Church against secular tendencies, that the well-known counsels about the imitation of Christ should be held up in their literal strictness before worldly Christians. The Church as a whole, however, under pressure of circumstances rather than by a spontaneous impulse, decided otherwise. She marched through the open door into the Roman state, and settled down there to Christianize the state by imparting to it the word of the Gospel, but at the same time leaving it everything except its gods. On the other hand, she furnished herself with everything of value that could be taken over from the world without over straining the elastic structure of the organization which she now adopted. With the aid of its philosophy she created her new Christian theology; its polity furnished her with the most exact constitutional forms; its jurisprudence, its trade and commerce, its art and industry, were all taken into her service; and she contrived to borrow some hints even from its religious worship. With this equipment she undertook, and carried through, a world-mission on a grand scale. But believers of the old school protested in the name of the Gospel against this secular Church. They joined an enthusiastic movement which had originated in a remote province, and had at first a merely local importance. There, in Phrygia, the cry for a strict Christian life was reinforced by the belief in a new and final outpouring of the Spirit—a coincidence which has been observed elsewhere in Church history—as, for instance, among the early Quakers and in the Irvingite movement. These