ambiguous and obscure passages in
the Holy Scriptures, and (as was asserted) completely rejected doctrines
like the Monarchian (see fuga 1, 14; corona 4; virg. vel. 1: Prax. 2,
13, 30; resurr. 63; pud. 1; monog. 2; ieiun. 10, II). Besides, we see
from Tertullian's writings that the secession of the Montanist
conventicles from the Church was forced upon them.]

[Footnote 206: The question as to whether the new prophecy had or had
not to be recognised as such became the decisive one (fuga 1, 14; coron.
1; virg. vel. 1; Prax. 1: pudic. 11; monog. 1). This prophecy was
recorded in writing (Euseb., V. 18. 1; Epiph., H. 48. 10; Euseb., VI.
20). The putting of this question, however, denoted a fundamental
weakening of conviction, which was accompanied by a corresponding
falling off in the application of the prophetic utterances.]

[Footnote 207: The situation that preceded the acceptance of the new
prophecy in a portion of Christendom may be studied in Tertullian's
writings "de idolol." and "de spectac." Christianity had already been
conceived as a _nova lex_ throughout the whole Church, and this _lex_
had, moreover, been clearly defined in its bearing on the faith. But, as
regards outward conduct, there was no definite _lex_, and arguments in
favour both of strictness and of laxity were brought forward from the
Holy Scriptures. No divine ordinances about morality could be adduced
against the progressive secularising of Christianity; but there was need
of statutory commandments by which all the limits were clearly defined.
In this state of perplexity the oracles of the new prophets were gladly
welcomed; they were utilised in order to justify and invest with divine
authority a reaction of a moderate kind. More than that--as may be
inferred from Tertullian's unwilling confession--could not be attained;
but it is well known that even this result was not reached. Thus the
Phrygian movement was employed in support of undertakings, that had no
real connection with it. But this was the form in which Montanism first
became a factor in the history of the Church. To what extent it had been
so before, particularly as regards the creation of a New Testament canon
(in Asia Minor and Rome), cannot be made out with certainty.]

[Footnote 208: See Bonwetsch, l.c., p. 82-108.]

[Footnote 209: This is the point about which Tertullian's difficulties
are greatest. Tatian is expressly repudiated in de ieiun. 15.]

[Footnote 210: Tertullian (de