ape it
was undoubtedly an innovation; but it existed at the end of a period
when one cannot very well speak of innovations, because no bounds had
yet been set to subjective religiosity. Montanus decidedly went further
than any Christian prophets known to us; Hermas, too, no doubt gave
injunctions, as a prophet, which gave rise to innovations in
Christendom; but these fell short of Montanus' proceedings. In its later
shape, however, Montanism was to all intents and purposes a reaction,
which aimed at maintaining or reviving an older state of things. So far,
however, as this was to be done by legislation, by a _novissima lex_, we
have an evident innovation analogous to the Catholic development.
Whereas in former times exalted enthusiasm had of itself, as it were,
given rise to strict principles of conduct among its other results,
these principles, formulated with exactness and detail, were now meant
to preserve or produce that original mode of life. Moreover, as soon as
the New Testament was recognised, the conception of a subsequent
revelation through the Paraclete was a highly questionable and strange
innovation. But for those who acknowledged the new prophecy all this was
ultimately nothing but a means. Its practical tendency, based as it was
on the conviction that the Church abandons her character if she does not
resist gross secularisation at least, was no innovation, but a defence
of the most elementary requirements of primitive Christianity in
opposition to a Church that was always more and more becoming a new
thing.]

[Footnote 217: There were of course a great many intermediate stages
between the extremes of laxity and rigour, and the new prophecy was by
no means recognised by all those who had strict views as to the
principles of Christian polity; see the letters of Dionysius of Corinth
in Euseb., H. E. IV. 23. Melito, the prophet, eunuch, and bishop, must
also be reckoned as one of the stricter party, but not as a Montanist.
We must judge similarly of Irenaeus.]

[Footnote 218: Euseb., H. E. V. 16. 17. The life of the prophets
themselves was subsequently subjected to sharp criticism.]

[Footnote 219: This was first done by the so-called Alogi who, however,
had to be repudiated.]

[Footnote 220: De ieiun. 12, 16.]

[Footnote 221: Tertullian protested against this in the most energetic
manner.]

[Footnote 222: It is well known that in the 3rd century the Revelation
of John itself was viewed with suspicion