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that which dwelt in him *, so that it might be shown from every side that he was not the one, nor sent by him, nor receiving from him. “for in the Lord all the fullness of the Godhead was pleased to dwell bodily” and “from his fullness all the prophets have received” according to the word of Saint John. And see how all the ancients proclaimed Christ and those after them glorified Christ and confessed him, but Montanus foisted himself in, saying he was someone, so that it might be shown that he is not the one, nor has he been sent from him, nor has he received anything from him. 2.235 Then again the pitiful little man Montanus says that “neither angel nor elder, but I, the Lord God the Father, have come.” But by saying these things he will be caught being a stranger, not glorifying Christ, whom every ecclesiastical gift given in truth in the holy church glorified. For he will be found to be outside the body of the church and the head of the universe and “not holding fast to the Head, from whom the whole body, being joined together, grows” according to what is written. For our Lord Jesus Christ showed himself to be the Son, being truly the Son in truth, but Montanus calls himself the Father. 12. How then, O Phrygians, who have risen up against us again as enemies, and have been transformed into a Christian invocation, but have taken up a barbarian battle and imitate the hostility of the Trojans and Phrygians, how can we be persuaded by you who say you have departed from the church because of spiritual gifts? For they would no longer be spiritual gifts, being alien to spiritual gifts and contrary to the character promised by the Lord, as your prophets say. But you bring in Maximilla to us again; for indeed your names are strange and most frightful, and have nothing pleasant or sweet, but something wild and barbaric. For immediately this Maximilla, among such people called Phrygians—hear, O children of Christ, what she says: “Do not listen to me, but listen to Christ.” And in what she seemed to glorify Christ she has erred. For if she belonged to Christ, she would have spoken according to the holy apostles as each of them speaks, Peter, for instance, first saying that “we have heard from him” and the Lord himself saying “He who hears you hears me” and Paul saying “Be imitators of me, as I am of Christ.” But this woman, lying, speaks the truth, even unwillingly. For she speaks well, asserting not to listen to her, but to Christ. For often the unclean spirits are forced 2.236 to put themselves down, as not being of the truth, and to reveal their Lord, willing or not, by necessity; as the slave girl who had a spirit of Python said, “These men are servants of the Most High God,” and “Why have you come to torment us before the time? We know who you are, the Holy One of God,” so also she, being compelled, said not to listen to her but to Christ. How then do those who have heard from her and have believed in her wish to listen to her, having learned from her not to listen to her but to the Lord? For indeed, as she utters earthly things, if they had understanding, she ought not to be listened to. And do not say that she was following. For it is not characteristic of one who follows to teach and to subvert himself. For if she says at all “do not listen to me,” what was the spirit speaking in her? For if she spoke as a human being, then she was not in the Holy Spirit. For she who says “do not listen to me” clearly was speaking the human thing and was not in the Holy Spirit. But if she was not in the Holy Spirit from above, but was of human mindset, she knew nothing and therefore was not a prophetess, not having the Holy Spirit, but spoke and uttered with a human mindset. But if she spoke and prophesied by the Holy Spirit, what then was the Holy Spirit that said “do not listen to me?” And great is the blindness of deceit, and great is the of God

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τὸ ἐν αὐτῷ ἐνοικῆσαν *, ἵνα πανταχόθεν δειχθῇ οὐκ αὐτὸς ὢν οὐδὲ ὑπ' ἐκείνου ἀπεσταλμένος οὐδὲ παρ' αὐτοῦ λαμβάνων. «ἐν τῷ γὰρ κυρίῳ ηὐδόκησε πᾶν τὸ πλήρωμα τῆς θεότητος κατοικῆσαι σωματικῶς» καί «ἀπὸ τοῦ πληρώματος αὐτοῦ πάντες οἱ προφῆται εἰλήφασι» κατὰ τὸν τοῦ ἁγίου Ἰωάννου λόγον. καὶ ὅρα πῶς πάντες οἱ παλαιοὶ Χριστὸν κατήγγελλον καὶ οἱ μετέπειτα Χριστὸν ἐδόξασαν καὶ αὐτὸν ὡμολόγησαν, Μοντανὸς δὲ εἰσέφρησεν ἑαυτὸν τινὰ λέγων, ὅπως δειχθῇ ὅτι οὔτε αὐτὸς ἔστιν οὔτε ἀπ' αὐτοῦ ἀπέσταλται οὔτε παρ' αὐτοῦ τι εἴληφεν. 2.235 Εἶτα πάλιν φησὶ τὸ ἐλεεινὸν ἀνθρωπάριον Μοντανὸς ὅτι «οὔτε ἄγγελος οὔτε πρέσβυς, ἀλλ' ἐγὼ κύριος ὁ θεὸς πατὴρ ἦλθον». ταῦτα δὲ λέγων φωραθήσεται ἀλλότριος ὤν, Χριστὸν μὴ δοξάζων, ὃν πᾶν χάρισμα ἐκκλησιαστικὸν ἐν ἐκκλησίᾳ τῇ ἁγίᾳ δοθὲν ἐν ἀληθείᾳ ἐδόξασεν. εὑρεθήσεται γὰρ ἐκτὸς εἶναι σώματος ἐκκλησίας καὶ κεφαλῆς τοῦ σύμπαντος καὶ «μὴ κρατῶν τὴν κεφαλήν, ἐξ ἧσπερ πᾶν τὸ σῶμα συναρμολογούμενον αὔξει» κατὰ τὸ γεγραμμένον. ὁ γὰρ κύριος ἡμῶν Ἰησοῦς Χριστὸς υἱὸν ἑαυτὸν ἔδειξεν, ὄντως ὢν υἱὸς ἐν ἀληθείᾳ, Μοντανὸς δ' ἑαυτὸν καὶ πατέρα λέγει. 12. Πῶς τοίνυν, ὦ Φρύγες ἡμῖν πάλιν ἐπαναστάντες πολέμιοι καὶ μεμορφωμένοι εἰς Χριστιανικὴν ἐπίκλησιν, βαρβάρων δὲ ἐπανῃρημένοι μάχην καὶ τῶν Τρῴων καὶ Φρυγῶν μιμούμενοι τὸ πολέμιον, πῶς πεισθῶμεν ὑμῖν λέγουσι διὰ χαρίσματα ἀφεστάναι τῆς ἐκκλησίας; οὐκέτι γὰρ χαρίσματα εἴη τὰ ἀλλότρια χαρισμάτων ὄντα καὶ παρὰ τὸν χαρακτῆρα τὸν ὑπὸ κυρίου ὑπισχνούμενον, ὡς οἱ καθ' ὑμᾶς προφῆται λέγουσιν. εἰσάγετε δὲ ἡμῖν πάλιν καὶ Μαξίμιλλαν· καὶ γὰρ καὶ τὰ ὀνόματα ὑμῶν διηλλαγμένα καὶ φοβερώτατα καὶ οὔτε προσηνές τι καὶ γλυκύτατον ἔχοντα, ἀλλὰ ἄγριόν τι καὶ βαρβαρικόν. εὐθὺς γὰρ αὕτη ἡ Μαξίμιλλα ἡ παρὰ τοῖς τοιούτοις κατὰ Φρύγας οὕτω καλουμένοις-ἀκούσατε, ὦ παῖδες Χριστοῦ, τί λέγει· «ἐμοῦ μὴ ἀκούσητε, ἀλλὰ Χριστοῦ ἀκούσατε». καὶ ἐν οἷς ἔδοξε Χριστὸν δοξάζειν πεπλάνηται. εἰ γὰρ ἦν τοῦ Χριστοῦ, ἔλεγεν ἂν κατὰ τοὺς ἁγίους ἀποστόλους ὡς ἕκαστος αὐτῶν λέγει, Πέτρος μὲν πρῶτος λέγων ὅτι «ἡμεῖς παρ' αὐτοῦ ἠκούσαμεν» καὶ αὐτοῦ τοῦ κυρίου λέγοντος «ὁ ὑμῶν ἀκούων ἐμοῦ ἀκούει» καὶ τοῦ Παύλου λέγοντος «μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ». αὕτη δὲ ἀληθεύει ψευδομένη, καὶ μὴ βουλομένη. καλῶς γὰρ λέγει φάσκουσα μὴ αὐτῆς ἀκούειν, ἀλλὰ Χριστοῦ. πολλάκις γὰρ τὰ ἀκάθαρτα πνεύματα ἀναγκάζεται 2.236 ἑαυτὰ καθαιρεῖν, ὡς οὐκ ὄντα τῆς ἀληθείας, καὶ ὑποφαίνειν τὸν κύριον αὐτῶν, θέλοντα καὶ μὴ θέλοντα, δι' ἀνάγκην· ὡς ἡ παιδίσκη ἡ ἔχουσα πνεῦμα Πύθωνος ἔλεγεν «οὗτοι οἱ ἄνθρωποι τοῦ θεοῦ δοῦλοι τοῦ ὑψίστου εἰσί», καὶ τό «τί ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς; οἴδαμέν σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ», οὕτως καὶ αὕτη ἀναγκαζομένη ἔλεγεν αὐτῆς μὴ ἀκούειν ἀλλὰ Χριστοῦ. πῶς οὖν τοῦτο οἱ παρ' αὐτῆς ἀκηκοότες καὶ αὐτῇ πεπιστευκότες βούλονται αὐτῆς ἀκούειν, παρ' αὐτῆς μαθόντες μὴ αὐτῆς ἀκούειν ἀλλὰ κυρίου; καὶ γὰρ ἀληθῶς ἐπίγεια φθεγγομένης αὐτῆς, εἰ παρῆν αὐτοῖς σύνεσις, οὐκ ἔδει αὐτὴν ἀκούεσθαι. καὶ μὴ λέγε ὅτι παρηκολούθει. οὐ γὰρ παρακολουθοῦντός ἐστιν τὸ διδάσκειν καὶ ἑαυτὸν ἀνατρέπειν. εἰ γὰρ ὅλως λέγει «μὴ ἀκούετέ μου», ποῖον ἦν τὸ πνεῦμα τὸ λαλοῦν ἐν αὐτῇ; εἰ γὰρ αὐτὴ ἔλεγεν ᾗ ἄνθρωπος, ἄρα οὐκ ἦν ἐν πνεύματι ἁγίῳ. ἡ γὰρ λέγουσα «μὴ ἀκούετέ μου» δῆλον ὅτι τὸ ἀνθρώπινον ἔλεγε καὶ οὐκ ἦν ἐν πνεύματι ἁγίῳ. εἰ δὲ μὴ οὖσα ἐν πνεύματι ἁγίῳ ἄνωθεν, οὖσα δὲ τοῦ ἀνθρωπίνου φρονήματος, οὐδὲν ἐγίνωσκε καὶ οὐκ ἦν ἄρα προφῆτις, μὴ ἔχουσα πνεῦμα ἅγιον, ἀλλὰ ἀνθρωπίνῳ φρονήματι ἐλάλει καὶ ἐφθέγγετο. εἰ δὲ πνεύματι ἁγίῳ ἐλάλει καὶ ἐπροφήτευε, ποῖον ἦν ἄρα τὸ πνεῦμα τὸ ἅγιον τὸ λέγον «ἐμοῦ μὴ ἀκούετε;» καὶ πολλή ἐστι τῆς ἀπάτης ἡ τύφλωσις καὶ μέγας ἐστὶν ὁ τοῦ θεοῦ