et le
Montanisme, in the Revue des Deux Mondes of 1st Novr. 1864; Stroehlin,
Essai sur le Montanisme, 1870; De Soyres, Montanism and the Primitive
Church, 1878; Cunningham, The Churches of Asia, 1880; Renan, Les Crises
du Catholicisme Naissant in the Revue des Deux Mondes of 15th Febr.
1881; Renan, Marc Aurele, 1882, p. 208 ff.; Bonwetsch, Geschichte des
Montanismus, 1881; Harnack, Das Monchthum, seine Ideale und seine
Geschichte, 3rd. ed., 1886; Belck, Geschichte des Montanismus, 1883;
Voigt, Eine verschollene Urkunde des antimontanistischen Kampfes, 1891.
Further the articles on Montanism by Moller (Herzog's
Real-Encyklopaedie), Salmon (Dictionary of Christian Biography), and
Harnack (Encyclopedia Britannica). Weizsaecker in the Theologische
Litteraturzeitung, 1882, no. 4; Bonwetsch, Die Prophetie im
apostolischen und nachapostolischen Zeitalter in the Zeitschrift fur
kirchliche Wissenschaft und kirchliches Leben, 1884, Parts 8, 9; M. von
Engelhardt, Die ersten Versuche zur Aufrichtung des wahren Christenthums
in einer Gemeinde von Heiligen, Riga, 1881.]

[Footnote 194: In certain vital points the conception of the original
nature and history of Montanism, as sketched in the following account,
does not correspond with that traditionally current. To establish it in
detail would lead us too far. It may be noted that the mistakes in
estimating the original character of this movement arise from a
superficial examination of the oracles preserved to us and from the
unjustifiable practice of interpreting them in accordance with their
later application in the circles of Western Montanists. A completely new
organisation of Christendom, beginning with the Church in Asia, to be
brought about by its being detached from the bonds of the communities
and collected into one region, was the main effort of Montanus. In this
way he expected to restore to the Church a spiritual character and
fulfil the promises contained in John. That is clear from Euseb., V. 16
ff. as well as from the later history of Montanism in its native land
(see Jerome, ep. 41; Epiphan., H. 49. 2 etc.). In itself, however, apart
from its particular explanation in the case of Montanus, the endeavour
to detach Christians from the local Church unions has so little that is
striking about it, that one rather wonders at being unable to point to
any parallel in the earliest history of the Church. Wherever religious
enthusiasm has been strong, it has at all times felt th