RELIGIOUS ENCYCLOPEDIA
Monothelites Montanus
1836) and Du vandelisme et du catholicisme dans Vart (1839). He lived in Madeira, 1842^4, but still continued his political activity, writing several pamphlets on questions of the day. In the house of peers, which he had entered in 1835, Montalembert championed Roman Catholicism, for which he sought to regain temporal power; but his wish to found an organized Roman Catholic party gained little favor among the bishops, who feared lay participation in ecclesiastical and religious affairs. When Pius IX. ascended the papal throne, Montalembert hoped for a triumph of liberal Roman Catholicism; elected representative for the department of Doubs, he continued his defense of the Church; while on the coup d'etat of Dec. 2, 1851, he became a member of the commission consultatif, and from 1852 to 1857 was a member of the corps legislatif. At last, hopeless of his cause, he retired from public life, representing liberal Roman Catholicism only in Le Correspondant, and expressed his fear of the approaching downfall of the temporal power of the Church in his Pie IX. et la France en 1849 et en 1859 (Paris, 1860; Eng. transl, Pius the IX. and France in 1849 and 1859, Boston, 1861). The encyclical of 1864 was a severe blow to his liberalistic hopes; he sought consolation in writing his Les Moines d' Occident (5 vols., Paris, 1860- 1867; Eng. transl., 7 vols., The Monks of the West, London, 1861-79). He died before the proclamation of the infallibility of the pope, yet his letters show that, much as he deprecated the doctrine, he would, had he lived, have assented to the will of the Church. A few other noteworthy books are: Des Initrets caiholiques au XIXe siecle (Paris, 1852; Eng. transl., Catholic Interests in the Nineteenth Century, London, 1852); De I'avenir de I'Angleterre (Paris, 1856; Eng. transl., The Political Future of England, London, 1856); Un dibat sur I'Inde au parlement anglais (Brussels, 1858; Eng. transl., Montalembert on Constitutional Liberty, London, 1858); and L' Insurrection polonaise (Paris, 1863; Eng. transl., The Insurrection in Poland, London, 1863). His works were collected in 9 vols., Paris, 1861-68. (C. Pfendeh.)
Bibliography: The main biography in English is by Mrs. M. O. Oliphant, 2 vols., Edinburgh, 1872; in French the notable work is by E. Leeanuet, 3 vols., Paris, 1895- 1901. Briefer notices and estimates are: A. Gochii Paris, 1870; A. L. A. Perraud, ib. 1870; G. White, London, 1870; J. T. Foisset, Lyons, 1877; L. Bouthors, Abbeville, 1896; C. de Meaux, Paris, 1897; and E. Leeanuet, L'Eglise et le second empire, vol. iii., Paris, 1902. His Correspondance with the Abbe Texier (1835-59) was published, Paris, 1899, and that with Cornudet in 1905.
MONTANUS, men-te'nus, MONTANISM, men'ta-nizm.
The Origin of Montanism (§ 1). Montanus; His Mode of Prophecy (§ 2). Characteristics of Early Montanism (§ 3). Catholic Opposition (§4). Decline of the System (§ 5). Western Montanism; Tertullian (§ 6).
The chronology of the Montanistic movement has as its starting-point the remark of its anonymous opponent in Eusebius {Hist, eccl., V., xvii. 4) that thirteen years of peace had passed since the death of the Montanistic prophetess Maximilla. This anonymous author must have written about
192-193, and Maximilla must accordingly have died in 179. The year of her death is likewise mentioned by Epiphanius (Hcer., xlviii. 2), i. The especially as she had associated that Origin of event with the end of the world. In Montanism. the same year that she died, according to Epiphanius, Montanus began his activity. The latter event is placed by the anonymous writer (Eusebius, Hist, eccl., V., xvi. 7) in the proconsulate of Gratus, this name evidently being corrupted from Kodratos (Quadratus). Since a Quadratus was proconsul of Asia Minor in 155 and another in 166, the Montanistic movement must have originated in one of these two years. By 177 the movement must have had a long development behind it; and even in the writings of Apollinaris the tenets of Montanism seem to have been condemned. Moreover, Maximilla died not long after Montanus and Prisca, and it is noteworthy that the prophecies lamenting persecutions by the Church are ascribed to her alone. A fruitless effort to convict Maximilla is mentioned both by the anonymous writer and by the anti-Montanist Apollonius (Eusebius, Hist, eccl., V., xvi. 17-18, xviii. 13) in connection with the probably contemporary martyrdom of Thraseas. The latter event, according to Rufinus, took place under Sergius Paulus, who was apparently proconsul in Asia Minor about 166-167. In addition to all this, the antipathy of the Alogi (q.v.; see also Monarchianism) to the Johannine writings seems to have been evoked by the appeal of the Montanists to them; and since the Montanistic prophets claimed to have received their prophetic powers from Quadratus and Ammia, the latter two can not have been long previous to the former. The account of the martyrdom of Polycarp, finally, shows that at that time tendencies existed in Phrygia which corresponded to the Montanistic views. It is evident, therefore, that the Montanistic movement must have arisen after the middle of the second century. About this same time a transformation began in the life of the Church. As in the early period the prophets had exercised the first authority in the churches (cf. Acts xiii. 1 sqq., and the Didache), so now those who were vested with the administration of the communities were termed " gifted with the Spirit." The Church now felt herself to be catholic as opposed to the heretics; but with the increase in her membership there came an accession of earthly interests; the lively expectation of the last day (I Clement, lix. 4; II Clement xx. 2-3; Barnabas iv. 3, 9, xv. 5 sqq.; Didache ix. 3, x. 5-6, xvi.) gave place to other views. A conservative reaction was the natural result. The struggle was most intense in Asia Minor; and here, where the Church could already point to lights of prophecy (Eusebius, Hist, eccl., III., xxxi., V., i. 49, iii. 2), there was a peculiar inspiration for the revival of prophecy.
Montanus, but recently become a Christian, appeared in a village of Phrygia as such a prophet. He is said by Jerome to have been formerly a priest of Cybele, and the " new prophecy " was doubtless influenced by the wild enthusiasm of the Phrygian religious nature. The very names applied to the
CoX^ --organized
Montanus Monte Cassino