Montanism was a Christian apocalyptic movement that arose in the 2d century. montanism是一个基督教世界末日的运动中出现的二维世纪。 It took its name from Montanus, a Phrygian, who, shortly after his baptism as a Christian (156 or 172 AD), claimed to have received a revelation from the Holy Spirit to the effect that he, as representative prophet of the Spirit, would lead the Christian church into its final stage.它采取了其名称从孟， phrygian ，谁后不久，他的洗礼身为基督徒（ 156或172的广告） ，声称已经收到了一个启示，从圣灵来的影响，他作为代表的先知的精神，将带领基督教教堂到最后阶段。
Aided by two women, Maximilla and Priscilla (or Prisca), Montanus founded a sect of enthusiasts who preached the imminent end of the world, austere morality, and severe penitential discipline. They forbade second marriages, denied the divine nature of the church, and refused forgiveness for sins that persons committed after baptism.计算机辅助由两名妇女， maximilla和普里西拉（或prisca ） ，孟成立一个教派的爱好者谁鼓吹即将结束的世界，过紧道德，严重penitential纪律，他们不准秒婚姻，否认神性的教会，拒绝宽恕的捷联惯导系统的人士，致力于后的洗礼。 Montanus called for less church hierarchy and more charismatic prophecy.孟所谓的不足教会层次和更魅力的预言。 He regarded a life of seclusion and contempt of the world as the only true Christian ideal.他把一生隐居和蔑视的世界，作为唯一真正的基督徒的理想。
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As a spiritual and charismatic movement, Montanism posed a threat to the emerging church hierarchy.作为一个精神和魅力的运动， montanism威胁到新兴教会的等级。 Despite a series of condemnations and continued opposition from orthodox Christian writers, however, Montanism did not disappear until about the 6th century.尽管一连串的谴责和反对，继续从正统基督教的作家，不过， montanism没有消失，直到约6世纪。
Agnes Cunningham张云坎宁安
Bibliography
参考书目
J Pelikan, The
Emergence of the Catholic Tradition (1971); H Von Campenhausen, Ecclesiastical
Authority and Spiritual Power (1969). j伯利坎，出现了天主教的传统（ 1971年） ;
h冯坎彭豪森，教会的权威和强大的精神力量（ 1969年） 。
Montanism was a prophetic movement that broke out in Phrygia in Roman Asia Minor (Turkey) around 172. montanism是一个先知运动的爆发，在phrygia在罗马小亚细亚（土耳其）左右172 。 It attracted a wide following, chiefly in the East, but won its most distinguished adherent in Tertullian.它吸引了广泛以下，主要是在东部地区，但赢得了最杰出的粘附在良。 After a period of uncertainty, especially at Rome, it was condemned by synods of bishops in Asia and elsewhere.经过一段时间的不确定性，特别是在罗马，这是谴责主教会议的主教在亚洲和其他地区。 A residual sect persisted in Phrygia for some centuries.剩余的节坚持在phrygia一些百年。
The main associates of Montanus, who was a recent convert and held no church office, were the prophetesses Prisca (Priscilla) and Maximilla.主要联营公司的孟，谁是最近举行的转换和没有合适的教堂，办公室，分别是prophetesses prisca （普里西拉）和maximilla 。 What they called "the New Prophecy" was basically a summons to prepare for the return of Christ by heeding the voice of the Paraclete speaking, often in the first person, through his prophetic mouthpieces.他们所谓的“新预言”基本上是一个传票，准备返回基督倾听的声音，该paraclete来说，往往是在第一人称，通过他的预言的喉舌。 They claimed to stand in the line of Christian prophecy well attested in Asia, eg, by John of Revelation, but their ecstatic manner of utterance was (falsely) alleged to run counter to the tradition of Israelite and Christian prophecy.他们声称的立场，路线，基督教的预言，以及核签在亚洲，例如，由约翰的启示，但他们欣喜若狂地话语是（附有虚假产地来源标签）据称适得其反的传统，以色列人和基督教的预言。 They also incurred the hostility of church leaders by the women's unusual prominence, a boldness that seemed to court martyrdom, their confident predictions of the imminent consummation (shown in time to be false by their nonfulfillment), the hallowing of obscure Phrygian villages like Pepuza as harbingers of the new Jerusalem, and their stern asceticism which disrupted marriages, protracted fasting, and allowed only a dry diet (xerophagy).他们还招致的敌意，教会领袖由妇女的这种不同寻常的突出，气魄，这似乎是法院殉难，他们有信心的预言，即将圆满（表现在时间是虚假的，由他们nonfulfillment ） ， hallowing的模糊phrygian村庄一样，作为pepuza预示着新的耶路撒冷，以及他们的严峻禁欲主义，这破坏了婚姻，长期禁食，并只允许干饮食（ xerophagy ） 。 Nothing strictly heretical could be charged against Montanism.没有严格的异端邪说，可被检控的反对montanism 。 Any link with monarchianism was accidental.任何连结与monarchianism是偶然的。
Although none of its catholic opponents doubted the continuance of prophecy in the church, Montanism erupted at a time when consolidation of catholic order and conformity to apostolic tradition preoccupied the bishops.虽然没有它的天主教对手质疑的延续，预言在教会里， montanism爆发的时候，巩固天主教秩序和符合使徒的传统忙于主教。 The prophet's extravagant pretensions, while not intended to displace the emergent NT of Christian Scripture, were felt to threaten both episcopal and scriptural authority.先知的奢华的伪装，而并不打算取代急诊新台币基督教经文，被认为威胁到这两个主教和圣经的权威。 Recognition of the Paraclete in the New Prophecy was their touchstone of authenticity.承认该paraclete在新的预言是他们的试金石的真实性。
Tertullian, whose religious rigorism graduated naturally to the New Prophecy, neglected some of the more eccentric features of the Phrygian movement, stressing the development of ethics inculcated by the Spirit in fulfillment of Christ's promises in John 14 - 16.良，其宗教rigorism毕业，自然到新的预言，忽略了一些较偏心特点的phrygian运动，强调发展的道德灌输所体现的精神，在实现基督的承诺，在约翰14 -1 6。 The "greater things" to come from the Paraclete were the more demanding standards of discipline required of spiritual Christians, such as the denial of remarriage to the widowed and of postbaptismal forgiveness for serious sins. “大事情”来自paraclete被更为严格的标准，纪律要求的精神基督徒，如拒绝再婚，以鳏寡和postbaptismal宽恕严重的罪孽。 The contemporary African Passion of Perpetua similarly exalted recent happenings, especially fearless martyrdoms, as evidence of the superabundant grace of the Spirit decreed for the last days.当代非洲的热情perpetua同样崇高的最近发生的事情，尤其是无畏无惧， martyrdoms ，作为证据的superabundant的恩典的精神，颁布，为最后的日子。 As Tertullian put it, if the devil's ingenuity escalates daily, why should God's work have ceased advancing to new heights?作为良提出，如果魔鬼的别出心裁，每天升级，为何要上帝的工作已停止推进到一个新水平？ The New Prophecy seemed almost to claim for itself a special place in salvation history.新的预言似乎几乎索赔本身就是一个特殊的地位，在救亡的历史。
DF
Wright基金赖特
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
H von
Campenhausen, Ecclesiastical Authority and Spiritual Power in the Church of the
First Three Centuries, and The Formation of the Christian Bible; D Powell,
"Tertullianists and Cataphrygians," VC 29; DF Wright, "Why Were the Montanists
Condemned?" h冯坎彭豪森，教会的权威和强大的精神力量在教会的头三个世纪，并形成的基督教圣经; d鲍威尔， “
tertullianists和cataphrygians ， ” VC的29 ;测赖特， “为什么人montanists谴责” ？ Them 2.他们2 。
Schismatics of the second century, first known as Phrygians, or "those among the Phrygians" (oi kata Phrygas), then as Montanists, Pepuzians, and (in the West) Cataphrygians. schismatics的第二个世纪，首先是被称为phrygians ，或“那些之间phrygians ” （爱字phrygas ） ，然后作为montanists ， pepuzians ，及（在西方） cataphrygians 。 The sect was founded by a prophet, Montanus, and two prophetesses, Maximilla and Prisca, sometimes called Priscilla.该教派是由先知，孟，和两个prophetesses ， maximilla和prisca ，有时被称为普里西拉。
CHRONOLOGY年表
An anonymous anti-Montanist writer, cited by Eusebius, addressed his work to Abercius Marcellus, Bishop of Hieropolis, who died about 200.一无名氏反montanist作家，所列举的尤西比乌斯，解决他的工作，以abercius marcellus ，主教hieropolis ，谁死亡，约200名。 Maximilla had prophesied continual wars and troubles, but this writer declared that he wrote more than thirteen years after her death, yet no war, general or partial, had taken place, but on the contrary the Christians enjoyed permanent peace through the mercy of God (Eusebius, "Hist. eccl.", V, xvi, 19). maximilla曾预言不断的战争和麻烦，但笔者宣称，他写了以上的十三年后，她的死因，但没有战争，一般或部分，已采取的地方，但与此相反的基督徒所享有的永久和平，透过上帝的怜悯（尤西比乌斯， “历史。传道书” ，五，十六，十九） 。 These thirteen years can be identified only with the twelve and a half years of Commodus (17 March, 180--31 December, 192).这十三年可以识别只有与12和1年半的科莫多（ 3月17日， 180 -1 2月3 1日， 1 92） 。 The wars between rival emperors began early in 193, so that this anonymous author wrote not much later than January, 193, and Maximilla must have died about the end of 179, not long before Marcus Aurelius.战争对手之间的皇帝年初开始在193 ，所以，这无名氏作者写道不大，不迟于1月， 193 ，和maximilla必须有死亡，约年底， 179 ，没多久前，马库斯奥里利乌斯。 Montanus and Priscilla had died yet earlier.孟和普里西拉已经死亡，但较早。 Consequently the date given by Eusebius in his "Chronicle" -- eleventh (or twelfth) year of Marcus, ie about 172 -- for the first appearance of Montanus leaves insufficient time for the development of the sect, which we know further to have been of great importance in 177, when the Church of Lyons wrote to Pope Eleutherius on the subject.因此，日期所给予的尤西比乌斯在他的“纪事” -第十一届（或第十二） ，今年的马库斯，即约1 72-为首次出现的孟叶片没有足够时间的发展，该教派，我们知道进一步已非常重要的177 ，当教会里昂写信给教宗eleutherius就此事。 Again, the Montanists are co-ordinated with the martyr Thraseas, mentioned chronologically between Polycarp (155) and Sagaris (under Sergius Paulus, 166-7) in the letter of Polycrates to Pope Victor; the date of Thraseas is therefore about 160, and the origin of Montanism must be yet earlier.再次， montanists是互相配合的与烈士thraseas ，提到的顺序之间的polycarp （ 155 ）和sagaris （下谢尔盖保禄， 166-7 ）在信中的波利克拉特斯向教宗胜利者;日期thraseas因此，约160名，起源montanism必须，但较早前。 Consequently, Zahn, Harnack, Duchesne, and others (against Völter and Voigt, who accept the late date given by Eusebius, regard St. Epiphanius (Hær., xlviii, 1) as giving the true date of the rise of the sect, "about the nineteenth year of Antoninus Pius" (that is, about the year 156 or 157).因此，赞恩，哈纳克， duchesne ，和其他（对völter和voigt ，谁接受已故日期所给予的尤西比乌斯，把圣埃皮法尼乌斯（ hær. ，四十八， 1 ）给予的真正日期的崛起，该教派“关于第十九年的antoninus庇护“ （即约一年156或157 ） 。
Bonwetsch, accepting Zahn's view that previously (Hær., xlvi, 1) Epiphanius had given the twelfth year of Antoninus Pius where he should have said M. Aurelius, wishes similarly to substitute that emperor here, so that we would get 179, the very date of the death of Maximilla. bonwetsch ，接受赞恩的看法，即以前（ hær. ，四十六， 1 ）埃皮法尼乌斯已给予12年的antoninus庇护的地方，他应该说，米奥里利乌斯，同样的意愿，以表示皇帝在这里，让我们会得到179 ，很日期死亡maximilla 。 But the emendation is unnecessary in either case.但校正是不必要的在这两种情况下。 In "Hæreses", xlvi, 1, Epiphanius clearly meant the earlier date, whether right or wrong; and in xlviii, 1, he is not dating the death of Maximilla but the first appearance of the sect.在“ hæreses ” ，四十六， 1 ，埃皮法尼乌斯显然是指的日期较早，是否正确或错误;和在四十八， 1 ，他是不是约会的死亡maximilla ，但首次出现的教派。 From Eusebius, V, xvi, 7, we learn that this was in the proconsulship of Gratus.从尤西比乌斯，五，十六，七，我们了解，这是在该proconsulship的gratus 。 Such a proconsul of Asia is not known.这样一个proconsul亚洲的是不知道。
Bonwetsch accepts Zahn's suggestion to read "Quadratus", and points out that there was a Quadratus in 155 (if that is the year of Polycarp's death, which was under Quadratus), and another in 166, so that one of these years was the real date of the birth of Montanism. bonwetsch接受赞恩的建议，改为“方” ，并指出，有一个方在155 （如果是这样，今年的polycarp的死亡，这是根据方） ，及另一在166个，使之一，这些年来是真正的日期的诞生montanism 。 But 166 for Quadratus merely depends on Schmid's chronology of Aristides, which has been rejected by Ramsay and others in favor of the earlier chronology worked out by Waddington, who obtained 155 for the Quadratus of Aristides as well as for the Quadratus of Polycarp.但166方，只是取决于对施密德的年表，雅里斯，它已经拒绝了拉姆塞和其他人主张较早的年表工作由沃丁顿，谁获得的155为方的阿里斯提以及为方的polycarp 。 Now it is most probable that Epiphanius's authority counted the years of emperors from the September preceding their accession (as Hegesippus seems to have done), and therefore the nineteenth year of Pius would be Sept., 155-Sept., 156.现在是最有可能认为，埃皮法尼乌斯的权威清点了多年的皇帝，从9月前加入（ hegesippus似乎已做） ，因此，第十九年的庇护，将9月， 155 9月， 156 。 Even if the later and Western mode of reckoning from the January after accession is used, the year 157 can be reconciled with the proconsulship of Quadratus in 155, if we remember that Epiphanius merely says "about the nineteenth year of Pius", without vouching for strict accuracy.即使后来与西方的模式推算，从一月后，加入使用，今年157可以调和与proconsulship方在155 ，如果我们记得，埃皮法尼乌斯只是说： “关于第十九一年的庇护” ，而不vouching为严格的准确性。 He tells us further on that Maximilla prophesied: "After me there shall be no prophetess, but the end", whereas he was writing after 290 years, more or less, in the year 375 or 376.他告诉我们进一步就这一maximilla预言： “在我之后，不应有任何prophetess ，但年底” ，而他后，以书面二百九十年，更多或更少，在今年375或376 。 To correct the evident error Harnack would read 190, which brings us roughly to the death of Maximilla (385 for 379).纠正明显的错误，哈尔纳克会读190 ，从而使我们大致的死亡maximilla （ 385为379 ） 。 But ekaton for diakosia is a big change.但ekaton为diakosia是一个很大的改变。 It is more likely that Epiphanius is calculating from the date he had himself given, 19th of Pius=156, as he did not know that of Maximilla's death; his "more or less" corresponds to his former "about".它更可能是埃皮法尼乌斯是计算自公布之日起，他自己给出了19皮乌斯= 156 ，他不知道的maximilla的死亡;他的“更多或更少”对应于他的前“约” 。 So we shall with Zahn adopt Scaliger's conjecture diakosia enneakaideka for diakosia enenekonta, which brings us from 156 to 375!9 years.因此，我们应与赞恩采取凯利格的猜想diakosia enneakaideka为diakosia enenekonta ，从而使我们从156到375 ！九年。 As Apollonius wrote forty years after the sect emerged, his work must be dated about 196.作为阿波罗纽斯写了四十年后，该教派出现了，他的工作一定要过时的约196 。
MONTANISM IN ASIA MINOR montanism在小亚细亚
Montanus was a recent convert when he first began to prophesy in the village of Ardabau in Phrygia.孟是一个最近的转换当他第一次开始预言在村ardabau在phrygia 。 He is said by Jerome to have been previously a priest of Cybele; but this is perhaps a later invention intended to connect his ecstasies with the dervish-like behavior of the priests and devotees of the "great goddess".据说，他是由Jerome已被以前的一名神父神母;不过，这也许是后来的发明，打算连接他ecstasies与dervish样行为的神父和信徒的“伟大的女神” 。 The same prophetic gift was believed to have descended also upon his two companions, the prophetesses Maximilla and Prisca or Priscilla.同时预言的礼物，相信也有下降后，他的两个同伴， prophetesses maximilla和prisca或普里西拉。 Their headquarters were in the village of Pepuza.其总部设在村pepuza 。 The anonymous opponent of the sect describes the method of prophecy (Eusebius, V, xvii, 2-3): first the prophet appears distraught with terror (en parekstasei), then follows quiet (adeia kai aphobia, fearlessness); beginning by studied vacancy of thought or passivity of intellect (ekousios amathia), he is seized by an uncontrollable madness (akousios mania psyches).匿名的对手，该节介绍的方法预言（尤西比乌斯，五，十七， 2月3日） ：首先先知似乎悲痛与恐怖（中文parekstasei ） ，然后如下安静（ adeia启aphobia ，无畏） ;开始由研究空缺思想或被动的智力（ ekousios amathia ） ，他是捡获的无法控制的疯狂（ akousios Mania的心理） 。 The prophets did not speak as messengers of God: "Thus saith the Lord," but described themselves as possessed by God and spoke in His Person.先知没有发言，作为上帝的使者说： “因此， saith主” ，但形容自己所拥有的上帝会并讲话，他的人。 "I am the Father, the Word, and the Paraclete," said Montanus (Didymus, "De Trin.", III, xli); and again: "I am the Lord God omnipotent, who have descended into to man", and "neither an angel, nor an ambassador, but I, the Lord, the Father, am come" (Epiphanius, "Hær.", xlviii, 11). “我的父亲，总之，和paraclete ，说： ”孟（ didymus ， “德trin ” ，三， XLI ）号决议;再次： “我是上帝万能的，谁也下降到人类” ，和“既不是天使，也不是大使，但我，主啊，父亲，我来了” （埃皮法尼乌斯， “ hær ” ，四十八， 11 ） 。 And Maximilla said: "Hear not me, but hear Christ" (ibid.); and: "I am driven off from among the sheep like a wolf [that is, a false prophet--cf. Matt., vii, 15]; I am not a wolf, but I am speech, and spirit, and power."和maximilla说： “听到的不是我，但听到基督” （同上） ; ： “我赶走，从羊像狼来了[这是一个虚假的先知-比照。马特。 ，七， 1 5] ;我不是狼来了，但我讲话，精神，和权力“ 。 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, "Hær.", xlviii, 4).这个藏有一个精神，即以，而先知是无法抗拒，是描述所体现的精神，孟： “看哪，该名男子是像一个lyre ，我飞镖一样， plectrum 。该名男子睡了，我很清醒” （埃皮法尼乌斯， “ hær ” ，四十八， 4 ） 。
We hear of no false doctrines at first.我们所听到的不虚假的教条在第一。 The Paraclete ordered a few fasts and abstinences; the latter were strict xerophagioe, but only for two weeks in the year, and even then the Saturdays and Sundays did not count (Tertullian, "De jej.", xv).该paraclete订购了数fasts和abstinences ;后者则严格xerophagioe ，但只有两个星期，在这一年，甚至的话，星期六和星期日不计数（良， “德jej ” ， XV ）号决议。 Not only was virginity strongly recommended (as always by the Church), but second marriages were disapproved.不仅是童贞的强烈建议（一如既往地由教会） ，但第二次婚姻被拒绝。 Chastity was declared by Priscilla to be a preparation for ecstasy: "The holy [chaste] minister knows how to minister holiness. For those who purify their hearts [reading purificantes enim corda, by conjecture for purificantia enim concordal] both see visions, and placing their head downwards (!) also hear manifest voices, as saving as they are secret" (Tertullian, "Exhort." X, in one manuscript).贞节宣布普里西拉是一个准备摇头丸： “圣地[纯洁]部长知道如何部长成圣。对于谁净化他们的心[读purificantes enim尔达，由猜想purificantia enim concordal ]均见理想，并把他们的头部向下（ ！ ）也听到明显的声音，作为储蓄，因为他们是秘密“ （良， ”劝告。的“ X ，在一手稿） 。 It was rumored, however, that Priscilla had been married, and had left her husband.这是传言，不过，普里西拉已结婚，并已离开她的丈夫。 Martyrdom was valued so highly that flight from persecution was disapproved, and so was the buying off of punishment.烈士的价值，使高度飞行，从迫害被拒绝的，所以是购买小康的惩罚。 "You are made an outlaw?" “你是作出了取缔” ？ said Montanus, "it is good for you. For he who is not outlawed among men is outlawed in the Lord. Be not confounded. It is justice which hales you in public. Why are you confounded, when you are sowing praise? Power comes, when you are stared at by men."孟说， “这是一件好事，你为他，谁不是取缔，其中男子是非法的，在主。不会混淆，这是司法黑尔斯您在公众。为什么你混淆了，当你播种称赞？权力来，当你盯着男人“ 。 And again: "Do not desire to depart this life in beds, in miscarriages, in soft fevers, but in martyrdoms, that He who suffered for you may be glorified" (Tertullian, "De fuga", ix; cf. "De anima", lv).再次： “不要的愿望出发，这辈子在床，在流产，在软发烧，但在martyrdoms ，他谁受苦受难，你可能会荣耀” （良， “德风雅” ，第九章;比照“时点阿尼玛“ ，吕） 。 Tertullian says: "Those who receive the Paraclete, know neither to flee persecution nor to bribe" (De fuga, 14), but he is unable to cite any formal prohibition by Montanus.德尔图良说： “谁收到paraclete ，既不知道逃离迫害，也没有行贿” （德风雅， 14 ） ，但他是无法举出任何正式禁止由孟。
So far, the most that can be said of these didactic utterances is that there was a slight tendency to extravagance.直至目前为止，最可以说，这些说教的言论，就是有轻微的倾向，铺张浪费。 The people of Phrygia were accustomed to the orgiastic cult of Cybele.人民群众的phrygia习惯于向orgiastic邪教的神母。 There were doubtless many Christians there.毫无疑问，有许多基督教徒。 The contemporary accounts of Montanism mention Christians in otherwise unknown villages: Ardabau on the Mysian border, Pepuza, Tymion, as well as in Otrus, Apamea, Cumane, Eumenea.当代的帐目montanism提到基督信徒，否则在未知的村庄： ardabau就mysian边境， pepuza ， tymion ，以及在otrus ， apamea ， cumane ， eumenea 。 Early Christian inscriptions have been found at Otrus, Hieropolis, Pepuza (of 260), Trajanopolis (of 279), Eumenea (of 249) etc. (see Harnack, "Expansion of Christianity", II, 360).早期基督教题字已发现在otrus ， hieropolis ， pepuza （ 260人） ， trajanopolis （ 279 ） ， eumenea （ 249 ）等（见哈纳克， “扩大基督教的” ，第二章， 360 ） 。 There was a council at Synnada in the third century.有一个会在synnada在第三个世纪。 The "Acta Theodoti" represent the village of Malus near Ancyra as entirely Christian under Diocletian. “学报theodoti ”代表村附近的海棠安该拉完全基督教下，戴克里先。 Above all we must remember what crowds of Christians were found in Pontus and Bithynia by Pliny in 112, not only in the cities but in country places.上述所有我们必须紧记，什么人群基督徒被发现在桥和bithynia由普林尼在112 ，不仅在城市，但在国家的地方。 No doubt, therefore, there were numerous Christians in the Phrygian villages to be drawn by the astounding phenomena.毫无疑问，因此，有许多基督信徒在phrygian村庄要得出的惊人的现象。 Crowds came to Pepuza, it seems, and contradiction was provoked.人群来到pepuza ，似乎和矛盾被挑起。 In the very first days Apollinarius, a successor of St. Papias as Bishop of Hierapolis in the southwestern corner of the province, wrote against Montanus.在非常第一天apollinarius ，继任圣帕皮亚作为主教hierapolis在西南角落的省，写了对孟。 Eusebius knew this letter from its being enclosed by Serapion of Antioch (about 191-212) in a letter addressed by him to the Christians of Caria and Pontus.尤西比乌斯知道这封信从被封闭的，由西拉比庸安提（约191-212 ）在信中他向基督徒caria和庞。 Apollinarius related that Ælius Publius Julius of Debeltum (now Burgas) in Thrace, swore that "Sotas the blessed who was in Anchialus [on the Thracian coast] had wished to cast out the demon from Priscilla; but the hypocrites would not allow it." apollinarius相关， ælius普布利乌斯朱利的debeltum （现在的布尔加斯）在色雷斯，发誓“ sotas之谁是在anchialus [根据色雷斯海岸]曾希望投出的恶魔从普里西拉;伪君子，但也不会允许它” 。 Clearly Sotas was dead, and could not speak for himself.显然sotas是死了，不能为自己发言。 The anonymous writer tells us that some thought Montanus to be possessed by an evil spirit, and a troubler of the people; they rebuked him and tried to stop his prophesying; the faithful of Asia assembled in many places, and examining the prophecies declared them profane, and condemned the heresy, so that the disciples were thrust out of the Church and its communion.匿名作家告诉我们，一些耐人寻味的孟将所拥有的邪恶的精神，和troubler的人，他们指责他试图阻止他prophesying ;忠实亚洲的组装在许多地方，和研究预言，宣布他们亵渎，并谴责异端，使门徒推力被驱逐出教会及其共融。
It is difficult to say how soon this excommunication took place in Asia.这是很难说多久，这绝罚发生在亚洲。 Probably from the beginning some bishops excluded the followers of Montanus, and this severity was growing common before the death of Montanus; but it was hardly a general rule much before the death of Maximilla in 179; condemnation of the prophets themselves, and mere disapproval of their disciples was the first stage.可能从一开始就排除一些主教的追随者孟，这是越来越多的严重性，共同前死亡孟，但它是很难的一般规则之前死亡maximilla在179 ;谴责先知自己，只是不赞成他们的弟子是第一阶段。 We hear of holy persons, including the bishops Zoticus of Cumana and Julian of Apamea, attempting to exorcise Maximilla at Pepuza, doubtless after the death of Montanus.我们所听到的圣地人士，包括主教zoticus的cumana和朱利安的apamea ，企图傩maximilla在pepuza ，毫无疑问，去世后，孟。 But Themison prevented them (Eusebius, V, xvi, 17; xviii, 12).但themison阻止他们（尤西比乌斯，五，十六，十七;十八， 12 ） 。 This personage was called a confessor but, according to the anonymous writer, he had bought himself off.这个人物，被称为忏悔，但据匿名的作家，他买了自己的小康。 He published "a catholic epistle, in imitation of the Apostle", in support of his party.他发表了“天主教书信，在仿制的使徒” ，支持他的党。 Another so- called martyr, called Alexander, was for many years a companion of Maximilla, who, though a prophetess, did not know that it was for robbery, and not "for the Name", that he had been condemned by the proconsul Æmilius Frontinus (date unknown) in Ephesus; in proof of this the public archives of Asia are appealed to.另以所谓的烈士，所谓的亚历山大，是多年来伴侣maximilla ，谁，虽然prophetess ，不知道这是为抢劫，而不是“为名称” ，他曾受到谴责，由proconsul æmilius朗提努（日期不详）在以弗所;在证明了这一点，市民的档案，亚洲呼吁。 Of another leader, Alcibiades, nothing is known.另一领导人，亚西比亚底斯，没有什么是众所周知的。 The prophets are accused of taking gifts under the guise of offerings; Montanus sent out salaried preachers; the prophetesses painted their faces, dyed their eyelids with stibium, wore ornaments and played at dice.先知被指控犯有以礼物的幌子下的产品;孟派出受薪传教士; prophetesses画他们的脸，色织他们的眼睑与锑，穿的首饰和发挥在骰子。 But these accusations may be untrue.但这些指控可能是不真实的。 The great point was the manner of prophesying.伟大的一点是方式prophesying 。 It was denounced as contrary to custom and to tradition.这是谴责违反习俗和传统。 A Catholic writer, Miltiades, wrote a book to which the anonymous author refers, "How a prophet ought not to speak in ecstasy".天主教作家，米里基阿德，写了一本书，这无名氏作者是指， “如何先知，不应该发言，摇头丸” 。 It was urged that the phenomena were those of possession, not those of the Old Testament prophets, or of New Testament prophets like Silas, Agabus, and the daughters of Philip the Deacon; or of prophets recently known in Asia, Quadratus (Bishop of Athens) and Ammia, prophetess of Philadelphia, of whom the Montanist prophets boasted of being successors.与会者敦促现象，是那些藏，而不是那些旧约先知，或对新约圣经的先知一样，西拉斯，亚迦布，和女儿弘执事;或先知的最近已知的在亚洲，方（主教雅典）和ammia ， prophetess费城，其中montanist先知吹嘘被继承人。 To speak in the first person as the Father or the Paraclete appeared blasphemous.在发言的第一人，作为父亲，或paraclete出现的亵渎。 The older prophets had spoken "in the Spirit", as mouthpieces of the Spirit, but to have no free will, to be helpless in a state of madness, was not consonant with the text: "The spirits of the prophets are subject to the prophets."老先知曾发言： “在精神” ，作为喉舌的精神，但有没有自由意志，将无助于一个国家的疯狂，是不是辅音与文： “神的先知都受到了先知“ 。 Montanus declared: "The Lord hath sent me as the chooser, the revealer, the interpreter of this labor, this promise, and this covenant, being forced, willingly or unwillingly, to learn the gnosis of God."孟宣布： “耶和华祂所派我作为选择， revealer ，翻译本的劳动，这个承诺，这个公约，被强迫，心甘情愿地或不情愿地，了解预后上帝” 。 The Montanists appealed to Gen., ii, 21: "The Lord sent an ecstasy [ektasin] upon Adam"; Ps.该montanists呼吁将军，二， 21 ： “上帝派遣了一个忘我[ ektasin ]后，亚当” ;的PS 。 cxv, 2: "I said in my ecstasy"; Acts, x, 10: "There came upon him [Peter] an ecstasy"; but these texts proved neither that an ecstasy of excitement was proper to sanctity, nor that it was a right state in which to prophesy. cxv ， 2 ： “我说，在我的迷魂药” ;行为，第十，十： “有来后，他[彼得] 1摇头丸” ，但这些文本的证明，既不是一个忘我的兴奋是适当的神圣性，也不是说这是一个权国家，其中以预言。
A better argument was the declaration that the new prophecy was of a higher order than the old, and therefore unlike it.更好的论据是，该宣言指出，新的预言是一个高阶较旧，因此，不同的。 It came to be thought higher than the Apostles, and even beyond the teaching of Christ.它来到被认为高于使徒，甚至超出了教学的基督。 Priscilla went to sleep, she said, at Pepuza, and Christ came to her and slept by her side "in the form of a woman, clad in a bright garment, and put wisdom into me, and revealed to me that this place is holy, and that here Jerusalem above comes down".普里西拉去睡觉，她说，在pepuza ，和基督来，她和睡她身旁： “在形式的一名女子，身着在明亮的服装，并把智慧和我透露，我认为这个地方是神圣的，并在这里耶路撒冷上述归结为“ 。 "Mysteries" (sacraments?) were celebrated there publicly. “谜” （圣礼？ ）庆祝有公开。 In Epiphanius's time Pepuza was a desert, and the village was gone.在埃皮法尼乌斯的时间pepuza是一个沙漠，村消失。 Marcellina, surviving the other two, prophesied continual wars after her death--no other prophet, but the end.马尔切利纳，尚存的其他两个，预言不断的战争后，她的死因-没有其他的先知，但年底。 It seems on the whole that Montanus had no particular doctrine, and that his prophetesses went further than he did.看来，对整个认为，孟没有特别学说，和他的prophetesses更进一步，比他。 The extravagances of his sect were after the deaths of all three; but it is difficult to know how far we are to trust our authorities.该extravagances他的教派被后死亡的所有三个，但它是很难知道有多远我们要相信我们的当局。 The anonymous writer admits that he has only an uncertain report for the story that Montanus and Maximilla both hanged themselves, and that Themison was carried into the air by a devil, flung down, and so died.匿名作家承认，他只是一个不明朗的报告，供故事孟和maximilla双方吊死自己，并themison进行到空气中的恶魔，偏远的下跌，所以死亡。 The sect gained much popularity in Asia.该教派得到很大的普及在亚洲。 It would seem that some Churches were wholly Montanist.这似乎是一些教堂被完全montanist 。 The anonymous writer found the Church at Ancyra in 193 greatly disturbed about the new prophecy.匿名作者发现，教会在安该拉在193深感不安约新预言。 Tertullian's lost writing "De Ecstasi", in defense of their trances, is said by Prædestinatus to have been an answer to Pope Soter (Hær., xxvi, lxxxvi), who had condemned or disapproved them; but the authority is not a good one.德尔图良的失去了写作的“ ecstasi ” ，在国防他们trances ，是说由prædestinatus已回答了教宗苏特（ hær. ，二十六， lxxxvi ） ，谁曾谴责或被拒绝他们，但房委会不是一个好一。 He has presumably confounded Soter with Sotas, Bishop of Anchialus.他推测，混淆苏特与sotas ，主教anchialus 。 In 177 the Churches of Lyons and Vienne sent to the Churches of Asia and Phrygia their celebrated account of the martyrdoms that had been taking place.在177个教会的里昂和维埃纳发送到教堂亚洲和phrygia他们庆祝帐户的martyrdoms已发生。 Eusebius tells us that at the same time they enclosed letters which had been written in prison by the martyrs on the question of the Montanists.尤西比乌斯告诉我们，在同一时间，他们封闭的信件已在监狱中的书面，由烈士关于这个问题的montanists 。 They sent the same by Irenæus to Pope Eleutherius.他们发出相同的，由irenæus教宗eleutherius 。 Eusebius says only that they took a prudent and most orthodox view.尤西比乌斯说，只有他们采取了审慎和最正统的看法。 It is probable that they disapproved of the prophets, but were not inclined to extreme measures against their followers.这是有可能被拒绝，他们的先知，但并不倾向于极端的措施，对他们的追随者。 It was not denied that the Montanists could count many martyrs; it was replied to their boast, that all the heretics had many, and especially the Marcionites, but that true martyrs like Gaius and Alexander of Eumenea had refused to communicate with fellow martyrs who had approved the new prophecy (Anon. in Eusebius, V, xvi, 27).这是没有否认该montanists可以指望得到许多烈士，这是回答了他们的吹嘘，所有异教徒有很多，尤其是marcionites ，但真正的烈士一样，勇士穆裘和亚历山大eumenea拒绝沟通，研究员烈士谁了批准了新的预言（ anon.在尤西比乌斯，五，十六， 27 ） 。 The acts of Carpus, Papylus, and Agathonice (the last of these threw herself into the fire), martyrs of Thyatira under Marcus Aurelius (about 161-9), may exhibit an influence of Montanism on the martyrs.的行为，腕骨， papylus ， agathonice （最后这些投掷自己到消防） ，烈士thyatira下马库斯奥里利乌斯（约161-9 ） ，可能一展的影响montanism对烈士。
MONTANISM IN THE WEST montanism在西
A second-century pope (more probably Eleutherius than Victor) was inclined to approve the new prophecies, according to Tertullian, but was dissuaded by Praxeas.第二个世纪的教宗（更可能eleutherius比胜利者）倾向于批准新的预言，根据良，但被劝阻由praxeas 。 Their defender in Rome was Proclus or Proculus, much reverenced by Tertullian.他们的后卫在罗马被proclus或proculus ，更reverenced由良。 A disputation was held by Gaius against him in the presence of Pope Zephyrinus (about 202-3, it would seem).一争议举行勇士穆裘对他在在场的教宗zephyrinus （约202-3 ，似乎） 。 As Gaius supported the side of the Church, Eusebius calls him a Churchman (II, xxv, 6), and is delighted to find in the minutes of the discussion that Gaius rejected the Johannine authorship of the Apocalypse, and attributed it to Cerinthus.作为勇士穆裘支持一方的教会，尤西比乌斯呼吁他的车驰曼（第二，二十五，六日） ，并很高兴能找到在会议纪要的讨论中勇士穆裘拒绝johannine作者的启示，并归因于它克林妥。 But Gaius was the worse of the two, for we know from the commentary on the Apocalypse by Bar Salibi, a Syriac writer of the twelfth century (see Theodore H. Robinson in "Expositor", VII, sixth series, June, 1906), that he rejected the Gospel and Epistles of St. John as well, and attributed them all to Cerinthus.但勇士穆裘是更糟的两个，因为我们知道从评论上的启示是由大律师公会salibi ，叙利亚作家的12世纪（见西奥多每小时罗宾逊在“ expositor ” ，第七章，第六系列， 6月， 1906年） ，他拒绝了福音和书信的圣约翰，以及，归因于他们都克林妥。 It was against Gaius that Hippolytus wrote his "Heads against Gaius" and also his "Defense of the Gospel and the Apocalypse of John" (unless these are two names for the same work).这是对勇士穆裘说，希波吕托斯写他的“元首对勇士穆裘” ，也是他的“国防的福音和启示约翰” （除非这是两个名字，同样的工作） 。 St. Epiphanius used these works for his fifty-first heresy (cf. Philastrius, "Hær." lx), and as the heresy had no name he invented that of Alogoi, meaning at once "the unreasoning" and "those who reject the Logos".圣埃皮法尼乌斯使用这些作品为他的50 -第一异端（参见philastrius ， “ hær ” LX ）号，作为异端没有名称，他发明的，即alogoi ，意思是在一次“ unreasoning ”和“谁反对标志“ 。 We gather that Gaius was led to reject the Gospel out of opposition to Proclus, who taught (Pseudo-Tertullian, "De Præsc.", lii) that "the Holy Ghost was in the Apostles, but the Paraclete was not, and that the Paraclete published through Montanus more than Christ revealed in the Gospel, and not only more, but also better and greater things"; thus the promise of the Paraclete (John 14:16) was not to the Apostles but to the next age.我们聚集在这勇士穆裘率领拒绝福音出来反对proclus ，谁教（伪良的“时点præsc ” ， LII ）号“圣灵是在使徒，但paraclete没有，并说paraclete出版透过孟多透露，在基督的福音，而不是只有更多，而且还更好，更大的事情“ ;因此，承诺的paraclete （约翰14时16分）不是使徒，但到下一个年龄。 St. Irenæus refers to Gaius without naming him (III, xi, 9): "Others, in order that they may frustrate the gift of the Spirit, which in the last days has been poured upon the human race according to the good pleasure of the Father, do not admit that form [lion] which corresponds with the Gospel of John in which the Lord promised to send the Paraclete; but they reject the Gospel and with it the prophetic Spirit. Unhappy, indeed, in that, wishing to have no false prophets [reading with Zahn pseudoprophetas esse nolunt for pseudoprophetoe esse volunt], they drive away the grace of prophecy from the Church; resembling persons who, to avoid those who come in hypocrisy, withdraw from communion even with brethren."圣irenæus指勇士穆裘他不点名的（三，十一，九）说： “其他人，以便他们可以阻挠的礼物的精神，这在过去几天一直倾注了后，人类根据良好的乐趣父亲，不承认表格[狮子]对应与约翰福音中，主承诺要发送paraclete ，但他们拒绝福音，并与它的先知的精神。不满，事实上，在这方面，希望有没有假先知[读与赞恩pseudoprophetas esse nolunt为pseudoprophetoe esse volunt ] ，他们赶走的恩典的预言从教会;相似的人谁，为了避免那些来谁在虚伪，退出共融，甚至与兄弟“ 。 The old notion that the Alogi were an Asiatic sect (see ALOGI) is no longer tenable; they were the Roman Gaius and his followers, if he had any.旧的概念，即alogi一个亚洲节（见alogi ）不再是站不住脚的;它们分别是罗马勇士穆裘和他的追随者，如果他有任何。 But Gaius evidently did not venture to reject the Gospel in his dispute before Zephyrinus, the account of which was known to Dionysius of Alexandria as well as to Eusebius (cf. Eusebius, III, xx, 1, 4).但勇士穆裘显然没有冒昧地拒绝福音，在他之前对争端的zephyrinus ，该帐户的是众所周知的教士在亚历山大以及为尤西比乌斯（参见尤西比乌斯，三， XX条， 1 ， 4 ） 。 It is to be noted that Gaius is a witness to the sojourn of St. John in Asia, since he considers the Johannine writings to be forgeries, attributed by their author Cerinthus to St. John; hence he thinks St. John is represented by Cerinthus as the ruler of the Asiatic Churches.这是必须指出，勇士穆裘是一个证人向逗留圣约翰在亚洲，因为他认为johannine著作被伪造，归因于他们的作者克林妥，以圣约翰，因此，他认为是圣约翰所代表的克林妥作为统治者的亚洲教会。 Another Montanist (about 200), who seems to have separated from Proclus, was Æschines, who taught that "the Father is the Son", and is counted as a Monarchian of the type of Noetus or Sabellius.另一montanist （约200 ） ，谁似乎已脱离proclus ，是æschines ，谁教导说： “父亲是儿子” ，是算作monarchian的类型noetus或撒伯流。
But Tertullian is the most famous of the Montanists.但良是最有名的montanists 。 He was born about 150-5, and became a Christian about 190-5.他出生约150-5 ，并成为一个基督徒约190-5 。 His excessive nature led him to adopt the Montanist teaching as soon as he knew it (about 202-3).他的过度性质，这促使他采取montanist教学尽快，因为他知道它（约202-3 ） 。 His writings from this date onwards grow more and more bitter against the Catholic Church, from which he definitively broke away about 207.他的作品从这个日期以后的成长，越来越多的苦对天主教教会，从他最终脱离约207 。 He died about 223, or not much later.他死于约223 ，或不晚得多。 His first Montanist work was a defense of the new prophecy in six books, "De Ecstasi", written probably in Greek; he added a seventh book in reply to Apollonius.他的第一montanist工作是一项防御的新的预言在6书籍， “德ecstasi ” ，书面可能在希腊;他说，第七本书的答复，阿波罗纽斯。 The work is lost, but a sentence preserved by Prædestinatus (xxvi) is important: "In this alone we differ, in that we do not receive second marriage, and that we do not refuse the prophecy of Montanus concerning the future judgment."工作是失去，而是一个句保存prædestinatus （ XXVI ）号决议是非常重要的： “在这单我们不同，在这方面我们没有收到第二次婚姻，和我们不拒绝的预言，孟关于未来的判断” 。 In fact Tertullian holds as an absolute law the recommendations of Montanus to eschew second marriages and flight from persecution.事实上，良认为，作为一个绝对的法律的建议，孟，以避免第二次婚姻和飞行免受迫害。 He denies the possibility of forgiveness of sins by the Church; he insists upon the newly ordained fasts and abstinences.他否认的可能性罪的赦免由教会;他坚持后，新祝圣fasts和abstinences 。 Catholics are the Psychici as opposed to the "spiritual" followers of the Paraclete; the Catholic Church consists of gluttons and adulterers, who hate to fast and love to remarry.天主教徒是psychici作为反对“精神”的追随者的paraclete ;天主教教会组成gluttons和奸淫的，谁不想快，爱改嫁。 Tertullian evidently exaggerated those parts of the Montanist teaching which appealed to himself, caring little for the rest.良显然夸大了这些部分的montanist教学呼吁自己，关心很少，其余的。 He has no idea of making a pilgrimage to Pepuza, but he speaks of joining in spirit with the celebration of the Montanist feasts in Asia Minor.他不知道，使朝圣pepuza ，但他说，加入在精神与庆祝的节日montanist在小亚细亚。 The Acts of Sts.行为的STS 。 Perpetua and Felicitas are by some thought to reflect a period a Carthage when the Montanist teaching was arousing interest and sympathy but had not yet formed a schism. perpetua和felicitas是由一些思考，以反映一个时期一迦太基时， montanist教学，激发兴趣和同情，但尚未形成了分裂。
The following of Tertullian cannot have been large; but a Tertullianist sect survived him and its remnants were reconciled to the Church by St. Augustine (Hær., lxxxvi).以下的良不能已大，但一tertullianist节下来，他和其残留物被调和，以教会由圣奥古斯丁（ hær. ， lxxxvi ） 。 About 392-4 an African lady, Octaviana, wife of Hesperius, a favorite of the Duke Arbogastes and the usurper Maximus, brought to Rome a Tertullianist priest who raved as if possessed.约1 392-4非洲夫人，奥克塔维亚娜，妻子hesperius ，最喜欢的公爵arbogastes和篡权Maximus ，为使罗马1 tertullianist神父谁raved作为，如果拥有。 He obtained the use of the church of Sts.他获得了使用该教堂的STS 。 Processus and Martinianus on the Via Aurelia, but was turned out by Theodosius, and he and Octaviana were heard of no more.过程和martinianus对威盛aurelia ，但遭到拒绝由狄奥多，他和奥克塔维亚娜听到没有更多。 Epiphanius distinguished a sect of Montanists as Pepuzians or Quintillians (he calls Priscilla also Quintilla).埃皮法尼乌斯尊敬的一个教派的montanists作为pepuzians或quintillians （他呼吁普里西拉还金蒂利亚） 。 He says they had some foolish sayings which gave thanks to Eve for eating of the tree of knowledge.他说，他们有一些愚蠢的说法了感谢前夕，吃树的知识。 They used to sleep at Pepuza in order to see Christ as Priscilla had done.他们用来睡觉pepuza ，才能看到基督为普里西拉做了。 Often in their church seven virgins would enter with lamps, dressed in white, to prophesy to the people, whom by their excited action they would move to tears; this reminds us of some modern missions rather than of the Irvingite "speaking with tongues", with which the Montanist ecstasies have often been compared.往往在他们的教会7处女将进入与灯，穿着白色的，预言到人，其中由他们兴奋的行动，他们将迁往眼泪，这使我们想起一些现代任务，而非该irvingite “在谈到与舌头” ，与该montanist ecstasies往往被比较。 These heretics were said to have women for their bishops and priests, in honor of Eve.这些异端，据说有妇女，为他们的主教和司铎，在荣誉的前夕。 They were called "Artotyrites", because their sacrament was of bread and cheese.他们被称为“ artotyrites ” ，因为他们的圣礼是面包和奶酪。 Prædestinatus says the Pepuzians did not really differ from other Montanists, but despised all who did not actually dwell at the "new Jerusalem". prædestinatus说， pepuzians并没有真正不同于其他montanists ，但鄙视所有谁实际上并没有纠缠在“新耶路撒冷” 。 There is a well-known story that the Montanists (or at least the Pepuzians) on a certain feast took a baby child whom they stuck all over with brazen pins.有一个著名的故事说， montanists （或至少pepuzians ）对某盛宴了一名女婴，其中儿童，他们坚持所有与赤裸裸的脚。 They used the blood to make cakes for sacrifice.他们用的血液，使蛋糕为牺牲。 If the child died it was looked upon as a martyr; if it lived, as a high-priest.如果孩子死亡，这是期待后，成为烈士;若生活，作为一项高牧师。 This story was no doubt a pure invention, and was especially denied in the "De Ecstasi" of Tertullian.这个故事，毫无疑问，一个纯粹的发明，尤其是否认在“德ecstasi ”良。 An absurd nickname for the sect was Tascodrugitoe, from Phrygian words meaning peg and nose, because they were said to put their forefinger up their nose when praying "in order to appear dejected and pious" (Epiphanius, Hær., xlviii, 14).一个荒谬的昵称该教派是tascodrugitoe ，从phrygian话的含义PEG和鼻子，因为他们说，把他们的食指他们的鼻子时，祈祷“ ，以便出现沮丧和虔诚” （埃皮法尼乌斯， hær ，四十八， 14 ） 。
It is interesting to take St. Jerome's account, written in 384, of the doctrines of Montanism as he believed them to be in his own time (Ep., xli).有趣的是，采取圣杰罗姆的帐户，以书面在384 ，该学说montanism ，因为他相信他们能够在他自己的时间（ ep. ， XLI ）号决议。 He describes them as Sabellians in their idea of the Trinity, as forbidding second marriage, as observing three Lents "as though three Saviours had suffered".他形容他们为sabellians在他们的想法三位一体，禁止第二次婚姻，作为观察3 lents “ ，好像三救星遭受了” 。 Above bishops they have "Cenones" (probably not koinonoi, but a Phrygian word) and patriarchs above these at Pepuza.上述主教，他们有“ cenones ” （大概不会koinonoi ，但phrygian字）和patriarchs上述这些在pepuza 。 They close the door of the Church to almost every sin.他们关闭的大门，教会几乎每一个单。 They say that God, not being able to save the world by Moses and the Prophets, took flesh of the Virgin Mary, and in Christ, His Son, preached and died for us.他们说，上帝，而不是能够拯救世界，由摩西和先知，采取了肉圣母玛利亚，并在基督里，他的儿子，鼓吹和为我们而死。 And because He could not accomplish the salvation of the world by this second method, the Holy Spirit descended upon Montanus, Prisca, and Maximilla, giving them the plenitude which St. Paul had not (1 Corinthians 13:9).因为他不能完成救亡的世界，这第二种方法中，圣灵下降后，孟， prisca ， maximilla ，使他们plenitude其中圣保禄没有（ 1哥林多前书13时09分） 。 St. Jerome refuses to believe the story of the blood of a baby; but his account is already exaggerated beyond what the Montanists would have admitted that they held.圣杰罗姆不肯相信的故事血液一名女婴;但他的帐户已经夸大超越什么montanists会承认，他们举行。 Origen ("Ep. ad Titum" in "Pamph. Apol.", I fin.) is uncertain whether they are schismatics or heretics.奥利（ “的EP 。 titum广告”在“ pamph 。 apol ” ，我的鱼翅。 ）是不确定他们是否schismatics或异端。 St. Basil is amazed that Dionysius of Alexandria admitted their baptism to be valid (Ep., clxxxii).圣罗勒是惊讶，狄奥尼修斯的亚历山大承认，他们的洗礼，以有效（ ep. ， clxxxii ） 。 According to Philastrius (Hær., xlix) they baptized the dead.据philastrius （ hær. ， XLIX ）号结论，他们的洗礼，死亡。 Sozomen (xviii) tells us that they observed Easter on 6 April or on the following Sunday. sozomen （十八）告诉我们，他们观察到复活节4月6日或对下列周日。 Germanus of Constantinople (PG, XCVIII, 44) says they taught eight heavens and eight degrees of damnation. germanus君士坦丁堡公司（ PG ， xcviii ， 44岁）说，他们教导八天八度damnation 。 The Christian emperors from Constantine onwards made laws against them, which were scarcely put into execution in Phrygia (Sozomen, II, xxxii).基督教皇帝君士坦丁开始，从制定的法律对他们，这是几乎没有投入的执行phrygia （ sozomen ，二， XXXII ）号决议。 But gradually they became a small and secret sect.但他们逐渐成为一个小秘密教派。 The bones of Montanus were dug up in 861.骨孟被挖在861 。 The numerous Montanist writings (bibloi apeiroi, "Philosophumena", VIII, xix) are all lost.众多montanist著作（ bibloi apeiroi ， “ philosophumena ” ，第八条，十九）都丢失。 It seems that a certain Asterius Urbanus made a collection of the prophecies (Eusebius, V, xvi, 17).看来，某asterius urbanus作出了收集的预言（尤西比乌斯，五，十六，十七日） 。
A theory of the origin of Montanism, originated by Ritschl, has been followed by Harnack, Bonwetsch, and other German critics.理论的起源montanism ，源于由里奇尔，一直其次是哈纳克， bonwetsch ，和其他德国的批评。 The secularizing in the second century of the Church by her very success and the disappearance of the primitive "Enthusiasmus" made a difficulty for "those believers of the old school who protested in the name of the Gospel against this secular Church, and who wished to gather together a people prepared for their God regardless alike of numbers an circumstances".该世俗化，在第二世纪的教会，她非常成功的和失踪的原始“ enthusiasmus ”作出了困难， “这些信徒的旧学校谁在抗议的名义福音，对这个世俗的教会，以及谁希望凝聚起来，一人准备为他们的神都不管数字1的情况下“ 。 Some of these "joined an enthusiastic movement which had originated amongst a small circle in a remote province, and had at first a merely local importance. Then, in Phrygia, the cry for a strict Christian life was reinforced by the belief in a new and final outpouring of the Spirit. . .The wish was, as usual, father to the thought; and thus societies of 'spiritual' Christians were formed, which served, especially in times of persecution, as rallying points for all those, far and near, who sighed for the end of the world and the excessus e soeculo, and who wished in these last days to lead a holy life. These zealots hailed the appearance of the Paraclete in Phrygia, and surrendered themselves to his guidance" (Harnack in "Encycl. Brit.", London, 1878, sv Montanism).其中一些“加入热烈的运动，源于之间的小圈子，在一个偏远的省份，并已在第一只是一个地方的重要性，然后在phrygia ，呐喊，严格基督徒的生活是增强信念，在一个新的和最后源源不断的精神。 。 。的愿望是，往常一样，父亲的思想;因此，社会的'精神'的基督徒，形成了，这服务，特别是在时代的迫害，作为凝聚点，所有这些，远和近，谁叹了口气，为年底的世界和excessus e soeculo ，谁愿意在这最后的日子，带领一个神圣的生命，这些痴迷者，被誉为外观的paraclete在phrygia ，并自行投案，以他的指导“ （哈纳克在” encycl 。英国人。 “ ，伦敦， 1878年， sv montanism ） 。 This ingenious theory has its basis only in the imagination, nor have any facts ever been advanced in its favor.这个巧妙的理论有其基础，只有在想象力，也没有任何事实从未在其先进的青睐。
Publication information Written by John Chapman.出版信息的书面约翰查普曼。 Transcribed by Robert B. Olson.转录由Robert乙奥尔森。 Offered to Almighty God for the grace for all people to seek the Truth and find it in His One, Holy, Catholic, and Apostolic Church.提供给全能的上帝为宽限期为所有人民追求真理，找到在他的一，圣地，天主教，和使徒教会。 The Catholic Encyclopedia, Volume X. Published 1911.天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
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