Montanismus: Velký bratr protestantismu a moderního prorockého hnutí

Montanismus byl hnutím v raném křesťanství, které vzniklo ve 2. století n.l. Původem pocházel z oblasti Frýgie (dnešní Turecko) a vedl ho Montanus, který tvrdil, že dostává přímá zjevení od Svatého Ducha. Montanismus se vyznačoval důrazem na proroctví, asketismus a přísnou disciplínu.

Philip Schaff popisuje Montanismus jako hnutí, které se objevilo jako reakce na rostoucí světskost a bezuzdnost v hlavním proudu křesťanství. Montanisté, jak je nazývá Schaff, se považovali za "duchovní křesťany" v kontrastu k tomu, co nazývali "hmotnými křesťany". Hlavními rysy hnutí byla důraz na pokračování proroctví, askezi a přísnou disciplínu. Montanisté věřili v pokračování proroctví a tvrdili, že dostávají přímá zjevení od Ducha svatého. Toto hnutí se také vyznačovalo silným přesvědčením o brzkém návratu Krista a ustanovení Jeho království na zemi, což bylo doprovázeno pocitem naléhavosti a odmítnutím současného světového řádu. Montanisté také prosazovali univerzální kněžství všech věřících, včetně žen, což výrazněji vzdorovalo hierarchické struktuře hlavního proudu církve. Nakonec byl Montanismus vyhlášen mnoha biskupy a synody za kacířský.

Montanismus sdílel některé rysy s pozdějším protestantismem a dalšími prorockými hnutími. Podobně jako protestantismus, Montanismus kritizoval některé praktiky a učení katolické církve a zdůrazňoval důležitost přímého vztahu mezi věřícím a Bohem, a to včetně univerzálního kněžství všech věřících. Montanisté také zdůrazňovali autoritu Bible a věřili, že dostávají nová zjevení od Ducha svatého, což připomíná protestantskou doktrínu sola scriptura (pouze Písmo). Navíc Montanisté, stejně jako některá prorocká hnutí, věřili v pokračování proroctví a očekávali brzký návrat Krista, což bylo tématem, které se objevilo i v pozdějších proroctvích a apokalyptických hnutích. Takže lze říci, že Montanismus měl určité podobnosti s pozdějším protestantismem a prorockými hnutími, ačkoli byl zároveň produktem své doby a měl své vlastní charakteristiky a důraz.

Proof texting ([Průf texting])

Podobně jako mnoho protestnatů montanisté byli známí tím, že často zdůrazňovali určité verše nebo úseky Písma a stavěli na nich svou teologii či doktrínu, někdy bez ohledu na kontext či širší učení Bible. Tento přístup interpretace Bible, který se soustředí pouze na jednotlivé verše a ignoruje jejich kontext a celkovou nauku Bible, je známý jako proof texting nebo verse hunting.

Stejně jako někteří protestanti, i Montanisté mohli vytrhávat verše z kontextu a interpretovat je podle svých vlastních přesvědčení či doktrín. Tento způsob interpretace může vést k nedorozuměním a nesprávnému pochopení biblického poselství. Důležité je brát v úvahu celý kontext Písma a snažit se porozumět biblickým pasážím v rámci celé Bible a pod vedením Ducha svatého.

Je vhodné dbát opatrnosti při interpretaci Písma a hledat jeho správné porozumění v kontextu celé Bible a ve světle jeho hlavního poselství o Božím plánu spásy pro lidstvo.

Originální text v Angličtině

zdroj:  http://web.archive.org/web/20220123055114/http://www.talentshare.org/~mm9n/articles/montanus/5.htm

 

Montanism

by
Philip Schaff
http://www.ccel.org/a/schaff/history/2_ch10.htm

Philip Schaff, (1819-1893)
(Here is a more modern assesment of Montanism)

“For Montanism was not, originally, a departure from the faith, but a morbid overstraining of the practical morality and discipline of the early church. It was an excessive supernaturalism and puritanism against Gnostic rationalism and Catholic laxity. It is the first example of an earnest and well-meaning, but gloomy and fanatical hyper-Christianity, which, like all hyper-spiritualism, is apt to end in the flesh.

The followers of Montanus were called Montanists, also Phrygians, Cataphrygians (from the province of their origin), Pepuziani, Priscillianists (from Priscilla, not to be confounded with the Priscillianists of the fourth century). They called themselves spiritual Christians (peumatikoiv), in distinction from the psychic or carnal Christians (yucikoiv).

The bishops and synods of Asia Minor, though not with one voice, declared the new prophecy the work of demons, applied exorcism, and cut off the Montanists from the fellowship of the church. All agreed that it was supernatural (a natural interpretation of such psychological phenomena being then unknown), and the only alternative was to ascribe it either to God or to his great Adversary. Prejudice and malice invented against Montanus and the two female prophets slanderous charges of immorality, madness and suicide, which were readily believed. Epiphanius and John of Damascus tell the absurd story, that the sacrifice of an infant was a part of the mystic worship of the Montanists, and that they made bread with the blood of murdered infants.

Among their literary opponents in the East are mentioned Claudius Apolinarius of Hierapolis, Miltiades, Appollonius, Serapion of Antioch, and Clement of Alexandria.The Roman church, during the episcopate of Eleutherus (177–190) , or of Victor (190–202) , after some vacillation, set itself likewise against the new prophets at the instigation of the presbyter Caius and the confessor Praxeas from Asia, who, as Tertullian sarcastically says, did a two-fold service to the devil at Rome by driving away prophecy and bringing in heresy (patripassianism), or by putting to flight the Holy Spirit and crucifying God the Father. Yet the opposition of Hippolytus to Zephyrinus and Callistus, as well as the later Novatian schism, show that the disciplinary rigorism of Montanism found energetic advocates in Rome till after the middle of the third century.

Character and Tenets of Montanism

I. In doctrine, Montanism agreed in all essential points with the Catholic Church, and held very firmly to the traditional rule of faith. Tertullian was thoroughly orthodox according to the standard of his age. He opposed infant baptism on the assumption that mortal sins could not be forgiven after baptism; but infant baptism was not yet a catholic dogma, and was left to the discretion of parents. He contributed to the development of the orthodox doctrine of the Trinity, by asserting against Patripassianism a personal distinction in God, and the import of the Holy Spirit. Montanism was rooted neither, like Ebionism, in Judaism, nor, like Gnosticism, in heathenism, but in Christianity; and its errors consist in a morbid exaggeration of Christian ideas and demands. Tertullian says, that the administration of the Paraclete consists only in the reform of discipline, in deeper understanding of the Scriptures, and in effort after higher perfection; that it has the same faith, the same God, the same Christ, and the same sacraments with the Catholics. The sect combated the Gnostic heresy with all decision, and forms the exact counterpart of that system, placing Christianity chiefly in practical life instead of theoretical speculation, and looking for the consummation of the kingdom of God on this earth, though not till the millennium, instead of transferring it into an abstract ideal world. Yet between these two systems, as always between opposite extremes, there were also points of contact; a common antagonism, for example, to the present order of the world, and the distinction of a pneumatic and a psychical church.

Tertullian conceived religion as a process of development, which he illustrates by the analogy of organic growth in nature. He distinguishes in this process four stages:—

(1.) Natural religion, or the innate idea of God;

(2.) The legal religion of the Old Testament;

(3.) The gospel during the earthly life of Christ; and

(4.) the revelation of the Paraclete; that is, the spiritual religion of the Montanists, who accordingly called themselves the pneumatics, or the spiritual church, in distinction from the psychical (or carnal) Catholic church.

This is the first instance of a theory of development which assumes an advance beyond the New Testament and the Christianity of the apostles; misapplying the parables of the mustard seed and the leaven, and Paul's doctrine of the growth of the church in Christ (but not beyond Christ). Tertullian, however, was by no means rationalistic in his view. On the contrary, he demanded for all new revelations the closest agreement with the traditional faith of the church, the regula fidei, which, in a genuine Montanistic work, he terms "immobilis et irreformabilis." Nevertheless he gave the revelations of the Phrygian prophets on matters of practice an importance which interfered with the sufficiency of the Scriptures.

II. In the field of practical life and discipline, the Montanistic movement and its expectation of the near approach of the end of the world came into conflict with the reigning Catholicism; and this conflict, consistently carried out, must of course show itself to some extent in the province of doctrine. Every schismatic tendency is apt to become in its progress more or less heretical.

1. Montanism, in the first place, sought a forced continuance of the miraculous gifts of the apostolic church, which gradually disappeared as Christianity became settled in humanity, and its supernatural principle was naturalized on earth. It asserted, above all, the continuance of prophecy, and hence it went generally under the name of the nova prophetia. It appealed to Scriptural examples, John, Agabus, Judas, and Silas, and for their female prophets, to Miriam and Deborah, and especially to the four daughters of Philip, who were buried in Hierapolis, the capital of Phrygia. Ecstatic oracular utterances were mistaken for divine inspirations. Tertullian calls the mental status of those prophets an "amentia," an "excidere sensu," and describes it in a way which irresistibly reminds one of the phenomena of magnetic clairvoyance. Montanus compares a man in the ecstasy with a musical instrument, on which the Holy Spirit plays his melodies. "Behold," says he in one of his oracles, in the name of the Paraclete, "the man is as a lyre, and I sweep over him as a plectrum. The man sleeps; I wake. Behold, it is the Lord who puts the hearts of men out of themselves, and who gives hearts to men." As to its matter, the Montanistic prophecy related to the approaching heavy judgments of God, the persecutions, the millennium, fasting, and other ascetic exercises, which were to be enforced as laws of the church.

The Catholic church did not deny, in theory, the continuance of prophecy and the other miraculous gifts, but was disposed to derive the Montanistic revelations from satanic inspirations, and mistrusted them all the more for their proceeding not from the regular clergy, but in great part from unauthorized laymen and fanatical women.

2. This brings us to another feature of the Montanistic movement, the assertion of the universal priesthood of Christians, even of females, against the special priesthood in the Catholic church. Under this view it may be called a democratic reaction against the clerical aristocracy, which from the time of Ignatius had more and more monopolized all ministerial privileges and functions. The Montanists found the true qualification and appointment for the office of teacher in direct endowment by the Spirit of God, in distinction from outward ordination and episcopal succession. They everywhere proposed the supernatural element and the free motion of the Spirit against the mechanism of a fixed ecclesiastical order.

Here was the point where they necessarily assumed a schismatic character, and arrayed against themselves the episcopal hierarchy. But they only brought another kind of aristocracy into the place of the condemned distinction of clergy and laity. They claimed for their prophets what they denied to the Catholic bishops. They put a great gulf between the true spiritual Christians and the merely psychical; and this induced spiritual pride and false pietism. Their affinity with the Protestant idea of the universal priesthood is more apparent than real; they go on altogether different principles.

3. Another of the essential and prominent traits of Montanism was a visionary millennarianism, founded indeed on the Apocalypse and on the apostolic expectation of the speedy return of Christ, but giving it extravagant weight and a materialistic coloring. The Montanists were the warmest millennarians in the ancient church, and held fast to the speedy return of Christ in glory, all the more as this hope began to give way to the feeling of a long settlement of the church on earth, and to a corresponding zeal for a compact, solid episcopal organization. In praying, "Thy kingdom come," they prayed for the end of the world. They lived under a vivid impression of the great final catastrophe, and looked therefore with contempt upon the present order of things, and directed all their desires to the second advent of Christ. Maximilla says: "After me there is no more prophecy, but only the end of the world.”

The failure of these predictions weakened, of course, all the other pretensions of the system. But, on the other hand, the abatement of faith in the near approach of the Lord was certainly accompanied with an increase of worldliness in the Catholic church. The millennarianism of the Montanists has reappeared again and again in widely differing forms.

4. Finally, the Montanistic sect was characterized by fanatical severity in asceticism and church discipline. It raised a zealous protest against the growing looseness of the Catholic penitential discipline, which in Rome particularly, under Zephyrinus and Callistus, to the great grief of earnest minds, established a scheme of indulgence for the grossest sins, and began, long before Constantine, to obscure the line between the church and the world. Tertullian makes the restoration of a rigorous discipline the chief office of the new prophecy.

But Montanism certainly went to the opposite extreme, and fell from evangelical freedom into Jewish legalism; while the Catholic church in rejecting the new laws and burdens defended the cause of freedom. Montanism turned with horror from all the enjoyments of life, and held even art to be incompatible with Christian soberness and humility. It forbade women all ornamental clothing, and required virgins to be veiled. It courted the blood-baptism of martyrdom, and condemned concealment or flight in persecution as a denial of Christ. It multiplied fasts and other ascetic exercises, and carried them to extreme severity, as the best preparation for the millennium. It prohibited second marriage as adultery, for laity as well as clergy, and inclined even to regard a single marriage as a mere concession on the part of God to the sensuous infirmity of man. It taught the impossibility of a second repentance, and refused to restore the lapsed to the fellowship of the church. Tertullian held all mortal sins (of which he numbers seven), committed after baptism, to be unpardonable, at least in this world, and a church, which showed such lenity towards gross offenders, as the Roman church at that time did, according to the corroborating testimony of Hippolytus, he called worse than a den of thieves," even a "spelunca maechorum et fornicatorum."

The Catholic church, indeed, as we have already seen, opened the door likewise to excessive ascetic rigor, but only as an exception to her rule; while the Montanists pressed their rigoristic demands as binding upon all. Such universal asceticism was simply impracticable in a world like the present, and the sect itself necessarily dwindled away. But the religious earnestness which animated it, its prophecies and visions, its millennarianism, and the fanatical extremes into which it ran, have since reappeared, under various names and forms, and in new combinations, in Novatianism, Donatism, the spiritualism of the Franciscans, Anabaptism, the Camisard enthusiasm, Puritanism, Quakerism, Quietism, Pietism, Second Adventism, Irvingism, and so on, by way of protest and wholesome reaction against various evils in the church.                                                                       
                                                              By Philip Schaff