's time, which
are unfortunately little studied. See, above all, the Acta Jacobi,
Mariani etc., and the Acta Montani, Lucii etc. (Ruinart, Acta Mart. edit
Ratisb. 1859, p. 268 sq., p. 275 sq.)]

[Footnote 212: Nothing is known of attempts at a formal incorporation of
the Oracles with the New Testament. Besides, the Montanists could
dispense with this because they distinguished the commandments of the
Paraclete as "novissima lex" from the "novum testamentum." The preface
to the Montanist Acts of Perpetua and Felicitas (was Tertullian the
author?) showed indeed the high value attached to the visions of
martyrs. In so far as these were to be read in the Churches they were
meant to be reckoned as an "instrumentum ecclesiae" in the wider sense.]

[Footnote 213: Here the bishops themselves occupy the foreground (there
are complaints about their cowardice and serving of two masters in the
treatise _de fugo_). But it would be very unjust simply to find fault
with them as Tertullian does. Two interests combined to influence their
conduct; for if they drew the reins tight they gave over their flock to
heresy or heathenism. This situation is already evident in Hermas and
dominates the resolutions of the Church leaders in succeeding
generations (see below).]

[Footnote 214: The distinction of "Spiritales" and "Psychici" on the
part of the Montanists is not confined to the West (see Clem., Strom.
IV. 13. 93); we find it very frequently in Tertullian. In itself it did
not yet lead to the formal breach with the Catholic Church.]

[Footnote 215: A contrast to the bishops and the regular congregational
offices existed in primitive Montanism. This was transmitted in a
weakened form to the later adherents of the new prophecy (cf. the Gallic
confessors' strange letter of recommendation on behalf of Irenaeus in
Euseb., H. E. V. 4), and finally broke forth with renewed vigour in
opposition to the measures of the lax bishops (de pudic. 21; de exhort.
7; Hippolytus against Calixtus). The _ecclesia_, represented as _numerus
episcoporum_, no longer preserved its prestige in the eyes of
Tertullian.]

[Footnote 216: See here particularly, de pudicitia 1, where Tertullian
sees the virginity of the Church not in pure doctrine, but in strict
precepts for a holy life. As will have been seen in this account, the
oft debated question as to whether Montanism was an innovation or merely
a reaction does not admit of a simple answer. In its original sh