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Some of the most typical of these early Christian romances are described as Gnostical in origin, with something of the germs of Manichæan dualism which were held in the rich and complex matrix of Gnosticism, while the spirit of these romances is also largely Montanist, with the combined chastity and ardor, the pronounced feminine tone due to its origin in Asia Minor, which marked Montanism.
It was either this Eleutherus, or his successor Victor, who was all but taken in to recognise Montanism, as indeed Zosimus was taken in, 250 years later, by the superior subtlety of our countryman, the Briton Pelagius. Eleutherus, or Victor, was only saved from this grave mistake by the advice of an Oriental heretic.
Now, let us, if we can, get rid for a moment of Episcopalianism, Presbyterianism, Protestantism, and Orangeism on the one hand, and of Catholicism, Romanism, and Ultra- montanism on the other, let us for a moment get beyond all these 'isms, and try if we can discover what it is that is the great evil in your country.
Why does the writer describe himself as the Bishop of Syria, and why does he never once mention Antioch from beginning to end? His letter is pervaded, not by the enlightened and cheerful piety of the New Testament, but by the gloomy and repulsive spirit of Montanism. It was accommodated to the taste of an age of deteriorated Christianity. Polycarp would have sternly condemned its extravagance.
They do not find traces of Montanism or of paschal controversies. But the main contention stands. The Fourth Gospel represents the beginning of elaborate reflexion upon the life and work of Jesus. It is what it is because of the fusion of the ethical and spiritual content of the revelation in the personality of Jesus, with metaphysical abstractions and philosophical interpretation.
This tale at the time was likely to be exceedingly popular. Ever since the rise of Montanism which made its appearance about the time of the death of Polycarp there had been an increasing tendency all over the Church to exaggerate the merits of martyrdom. This tendency reached its fullest development in the early part of the third century.
In the latter part of the second century when the disputes concerning Easter and Montanism arose, the custom of diocesan bishops consulting with each other on important doctrines began, and this developed in the third century into regular provincial synods, or councils.
Irenæus is explicit; now, Irenæus came from the school of John, and between him and the apostle there was only Polycarp. The part played by this Gospel in Gnosticism, and especially in the system of Valentinus, in Montanism, and in the quarrel of the Quartodecimans, is not less decisive.
In the case of adults who come from other congregations it need not and should not be a confirmation service, but it should at least be a public introduction of the candidate into the fellowship of the congregation with which he desires to become identified. Rome's position was a protest against Montanism.
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