John, understood in an apocalyptic and
realistic sense, and also by Matt. XXIII. 34 (see Euseb., V. 16. 12
sq.). The correctness of this interpretation is proved by the fact that
the first decided opponents of the Montanists in Asia--the so-called
"Alogi" (Epiph., H. 51)--rejected both the Gospel and Revelation of
John, that is, regarded them as written by some one else. Montanism
therefore shows us the first and--up till about 180--really the only
impression made by the Gospel of John on non-Gnostic Gentile Christians;
and what a remarkable one it was! It has a parallel in Marcion's
conception of Paulinism. Here we obtain glimpses of a state of matters
which probably explains why these writings were made innocuous in the
canon. To the view advanced here it cannot be objected that the later
adherents of the new prophets founded their claims on the recognised
gift of prophecy in the Church, or on a prophetic succession (Euseb, H.
E. V. 17. 4; Proculus in the same author, II. 25. 7: III. 31. 4), nor
that Tertullian, when it suits him, simply regards the new prophecy as a
_restitutio_ (e.g., in Monog. 4); for these assumptions merely represent
the unsuccessful attempt to legitimise this phenomenon within the
Catholic Church. In proof of the fact that Montanus appealed to the
Gospel of John see Jerome, Ep. 41 (Migne I. p. 474), which begins with
the words: "Testimonia de Johannis evangelio congregata, quae tibi quidam
Montani sectator ingessit, in quibus salvator noster se ad patrem iturum
missurumque paracletum pollicetur etc." In opposition to this Jerome
argues that the promises about the Paraclete are fulfilled in Acts II.,
as Peter said in his speech, and then continues as follows: "Quodsi
voluerint respondere et Philippi deinceps quattuor filias prophetasse et
prophetam Agabum reperiri et in divisionibus spiritus inter apostolos et
doctores et prophetas quoque apostolo scribente formatos. etc."]

[Footnote 205: We are assured of this not only by Tertullian, but also
by the Roman Montanist Proculus, who, like the former, argued against
heretics, and by the testimony of the Church Fathers (see, e.g., Philos.
VIII. 19). It was chiefly on the ground of their orthodoxy that
Tertullian urged the claim of the new prophets to a hearing; and it was,
above all, as a Montanist that he felt himself capable of combating the
Gnostics, since the Paraclete not only confirmed the _regula_, but also
by unequivocal utterances cleared up