{"slug":"khazarzar-didymus-the-blind-dialexis-montanistae-et-orthodoxi","id":"greek:khazarzar:khazarzar-didymus-the-blind-dialexis-montanistae-et-orthodoxi","title":"Dialexis Montanistae et orthodoxi","title_source":"Dialexis Montanistae et orthodoxi","author":"Didymus the Blind","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:57:47Z","cost_usd":0.006036},"source":{"registry_id":"greek:khazarzar:khazarzar-didymus-the-blind-dialexis-montanistae-et-orthodoxi","work_id":"khazarzar-didymus-the-blind-dialexis-montanistae-et-orthodoxi","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/Dialexis%20Montanistae%20et%20orthodoxi.pdf"},"stats":{"passages":10,"english_words":2917,"coptic_letters":0,"source_letters":11074,"commentary_units":59,"commentary_kinds":8,"derived_notes":0,"ambiguities":17,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-didymus-the-blind-dialexis-montanistae-et-orthodoxi","abstract":"The Dialexis Montanistae et orthodoxi is a late 4th-century Greek dialogue attributed to Didymus the Blind, an Alexandrian theologian. It stages a debate between a Montanist and an Orthodox Christian, with the Montanist voice constructed by the Orthodox author to refute Montanist claims. The text survives in a single manuscript tradition with lacunae and possible scribal interpolations; the edition by Khazarzar lacks critical apparatus. The work uses Pauline citations (e.g., 1 Cor 13:8–10) to argue against ongoing prophecy, reflecting orthodox polemic against Montanism. It was not widely cited in antiquity and was rediscovered only in modern editions.","historical_context":"The dialogue was likely composed in the late 4th century (ca. 313–398), the lifetime of Didymus the Blind, an Alexandrian theologian known for his anti-heretical works. Montanism, a prophetic movement originating in 2nd-century Phrygia, remained active in Asia Minor during this period, prompting orthodox refutations. The work belongs to the genre of theological dialogue, a common form for controversy. It survives in a single manuscript tradition, possibly from a Byzantine or later copy, with lacunae and potential scribal interpolations. The edition by Khazarzar does not specify the manuscript base or provide textual variants, limiting assessment of its reliability. The text was not cited in major patristic florilegia and was rediscovered only in modern critical editions, suggesting limited circulation.","significance":"The dialogue is a rare witness to 4th-century anti-Montanist polemic, illustrating how orthodox authors used Pauline eschatology to counter claims of ongoing prophecy. Its attribution to Didymus the Blind, if correct, adds to his corpus of anti-heretical works. The text's fragmentary survival and lack of critical edition highlight challenges in studying late antique Christian controversies.","timeline":[{"date":"2nd c.","event":"Montanism emerges in Phrygia, Asia Minor."},{"date":"ca. 313–398","event":"Life of Didymus the Blind, probable author of the dialogue."},{"date":"Late 4th c.","event":"Dialexis Montanistae et orthodoxi composed, likely in Alexandria or Asia Minor."},{"date":"Medieval period","event":"Text transmitted in a single manuscript, with lacunae and possible interpolations."},{"date":"Modern period","event":"Text rediscovered and edited by Khazarzar, without critical apparatus."}],"relations":[{"work":"1 Corinthians","relation":"Both disputants cite 1 Cor 13:8–10, with variant readings, to argue about prophecy.","key":"","label":null,"url":null},{"work":"Against Montanus (lost)","relation":"Part of 4th-century orthodox anti-Montanist literature, similar in purpose.","key":"","label":null,"url":null},{"work":"De Spiritu Sancto by Didymus the Blind","relation":"Attributed to same author, though genre differs.","key":"","label":null,"url":null},{"work":"Panarion by Epiphanius of Salamis","relation":"Contemporary anti-heretical work that also combats Montanism.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Didymus the Blind is uncertain; the text is not securely linked to his known works.","Date is approximate (late 4th c.) based on author's lifetime; no internal evidence for precise dating.","Text survives in a single manuscript with lacunae and possible scribal interpolations; the edition lacks critical apparatus.","The Montanist voice is constructed by an orthodox author, not a genuine Montanist source.","The edition by Khazarzar does not specify the manuscript base, limiting textual reliability."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000418,"generated":"2026-11-15T06:57:46Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/Dialexis%20Montanistae%20et%20orthodoxi.pdf"}],"checks":{"work":"khazarzar-didymus-the-blind-dialexis-montanistae-et-orthodoxi","status":"pass","blocking":[],"warnings":[],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":59,"english_words":2917,"source_letters":11074,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The dialogue presents a Montanist and an Orthodox disputant, but the Montanist voice is constructed by an Orthodox author, likely Didymus the Blind, to refute Montanist claims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The text survives only in a single manuscript tradition, with lacunae and possible scribal interpolations; the edition by Khazarzar does not specify the manuscript base.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Didymus the Blind (ca. 313–398) wrote this dialogue, placing it in the late 4th century, when Montanism was still active in Asia Minor and being combated by orthodox writers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work was not widely cited in later anti-heretical literature; it is absent from major patristic florilegia and was rediscovered only in modern critical editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no critical apparatus or textual variants; readers cannot assess the reliability of the reconstructed Greek or the extent of editorial emendation.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 10 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":10},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Μοντανιστοῦ καὶ Ὀρθοδόξου διάλεξις.\n\nΜοντανιστὴς εἶπεν· Ἡμεῖς τῷ ἁγίῳ Παύλῳ πειθόμενοι Μοντανὸν ἐδεξάμεθα, ὡς ἔχοντα τὸ τέλειον τοῦ ἁγίου πνεύματος, τουτέστιν τὸν παράκλητον. Αὐτὸς γὰρ εἶπεν Παῦλος· Ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται· καί· ἐκ μέρους γινώσκομεν καὶ ἐκ μέρους προφητεύομεν. Ὀρθόδοξος· Ἀληθεύων εἶπεν ὁ ἅγιος Παῦλος ἢ ψευδόμενος; {Μ.} Ἀληθεύων. {Ο.} Κατήργηται οὖν τὰ τοῦ ἀποστόλου; {Μ.} Μὴ γένοιτο. {Ο.} Πῶς οὖν εἶπεν· ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται, ὡς ἀληθεύων ἢ ὡς ψευδόμενος; {Μ.} Αὐτὸς εἶπεν· ἐκ μέρους γινώσκομεν καὶ ἐκ μέρους προφητεύομεν. {Ο.} Ἀληθῶς λέγεις, ἀλλ' οὐκ ἐνόησας, ὅτι πᾶς λόγος ἐν τῷ αἰῶνι τούτῳ μέρος ἐστὶ τοῦ ἐν τῷ μέλλοντι αἰῶνι φανησομένου μυστηρίου. Νῦν γὰρ πιστεύομεν εἰς πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα καὶ ἐν τοῖς λόγοις ἔχομεν· τότε δὲ ἡ γνῶσις, ὅτε πρόσωπον πρὸς πρόσωπον ὀψώμεθα. ! Ἄρτι πιστεύομεν, ὅτι αὐτὸς κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ καταβήσεται ἀπ' οὐρανοῦ· τότε δὲ πρόσωπον πρὸς πρόσωπον. Τῶν οὖν πραγμάτων κατὰ πρόσωπον ὀφθέντων τὸ ἐκ μέρους καταργηθήσεται. Οὐκέτι γὰρ ἀπὸ λόγων ἔχομεν τὴν πίστιν, ἀλλὰ ἀπ' αὐτῆς τῆς θέας, καὶ τοῦτό ἐστιν τὸ ἐκ μέρους καταργηθήσεται. {Μ.} Καταργηθήσεται οὖν καὶ ἡ πίστις; {Ο.} Καταργηθήσεται. Ἀντὶ τοῦ παύεται. Ἀμέλει αὐτῆς ὅλης τῆς περικοπῆς μνησθῶμεν τῇ συνέσει τοῦ πνεύματος. Λέγει δὲ οὕτως· ἡ ἀγάπη οὐδέποτε πίπτει· εἴτε δὲ προφητεία, καταργηθήσεται. Ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν·","english":"Dialogue of a Montanist and an Orthodox.\n\nThe Montanist said: We, obeying the holy Paul, received Montanus as having the perfection of the Holy Spirit, that is, the Paraclete. For Paul himself said: \"But when the perfect comes, the partial will be abolished\"; and: \"We know in part and we prophesy in part.\" The Orthodox said: Did the holy Paul speak truthfully or falsely? {M.} Truthfully. {O.} Then are the things of the apostle abolished? {M.} May it not be. {O.} How then did he say: \"But when the perfect comes, the partial will be abolished,\" as one speaking truthfully or as one speaking falsely? {M.} He himself said: \"We know in part and we prophesy in part.\" {O.} You speak truly, but you did not understand that every word in this age is a part of the mystery that will be revealed in the coming age. For now we believe in Father, Son, and Holy Spirit, and we have this in words; but then there will be knowledge, when we see face to face. Now we believe that the Lord himself will descend from heaven at a command, at the voice of an archangel, and at the trumpet of God; but then face to face. Therefore, when things are seen face to face, the partial will be abolished. For we no longer have faith from words, but from the sight itself, and this is what \"the partial will be abolished\" means. {M.} Then will faith also be abolished? {O.} It will be abolished, that is, it ceases. Let us recall the whole passage with the understanding of the Spirit. It says thus: \"Love never falls; but prophecy, whether it be prophecy, will be abolished. For we know in part and we prophesy in part.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μοντανιστοῦ καὶ Ὀρθοδόξου διάλεξις","severity":"info","text":"The title identifies the work as a dialogue (διάλεξις) between a Montanist and an Orthodox Christian, a common literary form for theological controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παράκλητον","severity":"info","text":"Paraclete (παράκλητος) is the term Montanists used for Montanus as the promised Holy Spirit, based on John 14:16, 26. The Orthodox speaker contests this identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται","severity":"info","text":"The Montanist cites a Pauline verse (1 Cor 13:10, variant) to argue that Montanus supersedes earlier prophecy. The Orthodox reinterprets it eschatologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ μέρους γινώσκομεν καὶ ἐκ μέρους προφητεύομεν","severity":"info","text":"This phrase (1 Cor 13:9) is used by both speakers: the Montanist to justify partial knowledge, the Orthodox to argue that all present knowledge is partial until the eschaton.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ ἀγάπη οὐδέποτε πίπτει· εἴτε δὲ προφητεία, καταργηθήσεται","severity":"info","text":"The Orthodox cites 1 Cor 13:8 (love never fails) and 13:10 (prophecy will be abolished) to argue that prophecy is temporary, contra the Montanist claim of ongoing revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Didymus the Blind","severity":"info","text":"Attributed to Didymus the Blind (c. 313–398), an Alexandrian theologian. This dialogue reflects 4th-century anti-Montanist polemic, though the attribution is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a reconstruction from Coptic; the original dialogue may have been longer. The attribution to Didymus the Blind is not certain."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται. Ὅτε ἤμην νήπιος, ὡς νήπιος ἐλάλουν, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου. Βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γιγνώσκωμεν ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. Ὁρᾶς, ὅτι καταργηθήσεται ἐπὶ τὸ βέλτιον· ὅ ἐστι τί; Παρόντων τῶν πιστευομένων παύ σεται ἡ πίστις. Οὐκέτι γὰρ πιστεύομεν, ἀλλ' ὁρῶμεν. Πίστις δὲ βλεπομένη οὐκ ἔστι πίστις. Ὃ γὰρ βλέπει τις, τί καὶ πιστεύει; καὶ τοῦτό ἐστι· βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον. Τότε, πότε; Δῆλον, ὅτε τὸ τέλος. {Μ.} Ἰδοὺ οὖν ἦλθεν Μοντανὸς ὁ παράκλητος καὶ ἔδωκεν ἡμῖν τὸ τέλειον. {Ο.} Τὸ τέλειον ὅταν ἔλθῃ, τὸ ἐκ μέρους καταργηθήσεται ἢ οὔ; {Μ.} Οὕτως γέγραπται. {Ο.} Ὁρῶμεν δέ, ὅτι Μοντανὸς καταργεῖται ἕως σήμερον· τὰ δὲ τοῦ ἁγίου Παύλου αὔξουσιν. {Μ.} Καί τοι γε ὑμεῖς τὰ Παύλου καταργεῖτε λέγοντος μετὰ Χριστὸν μὴ εἶναι προφήτας. {Ο.} Πλανᾶσθε, μὴ εἰδότες τὰς γραφὰς μηδὲ ἃ διδάσκει ἡ ἐκκλησία. Ἡμεῖς γὰρ ἴσμεν, ὅτι καὶ μετὰ Χριστὸν προφῆται. Αὐτὸς γὰρ Ἰησοῦς εἶπεν, ὅτι· Ἰδοὺ ἐγὼ ἀποστελῶ πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς καὶ ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν. Καὶ Παῦλος λέγει· Ζηλοῦτε τὰ χαρίσματα τὰ μείζονα, μᾶλλον δέ, ἵνα προφητεύητε. Καὶ πάλιν λέγει· Ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ καὶ πάντες γλώσσαις λαλῶσιν, εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν, ὅτι μαίνεσθε;","english":"has come, the partial will be abolished. When I was a child, I spoke as a child, I thought as a child; when I became a man, I abolished the things of the child. For we now see through a mirror in a riddle, but then face to face; now we know partially, but then I will know fully, just as I have been known. Do you see that it will be abolished for the better? What is this? When the things believed are present, faith will cease. For we no longer believe, but we see. But faith that is seen is not faith. For what one sees, what does he also believe? And this is it: we now see through a mirror in a riddle, but then face to face. Then, when? Clearly, when the end. {M.} Behold then, Montanus the Paraclete has come and given us the perfect. {O.} When the perfect comes, will the partial be abolished or not? {M.} Thus it is written. {O.} But we see that Montanus is abolished to this day; but the things of the holy Paul increase. {M.} And yet you abolish the things of Paul, who says that after Christ there are no prophets. {O.} You are mistaken, not knowing the scriptures nor what the church teaches. For we know that there are prophets even after Christ. For Jesus himself said: Behold, I will send to you prophets and wise men and scribes, and some of them you will kill and crucify, and some of them you will scourge in your synagogues. And Paul says: Seek the greater gifts, or rather, that you may prophesy. And again he says: If then the whole church comes together in one place and all speak in tongues, and laymen or unbelievers enter, will they not say that you are mad?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται","severity":"info","text":"The Orthodox quotes 1 Cor 13:10, but the wording differs from the standard text; the passage is a free adaptation of Paul's eschatological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον","severity":"info","text":"Echoes 1 Cor 13:12, where Paul contrasts partial knowledge with full face-to-face knowledge; the mirror and riddle imagery is a Pauline metaphor for indirect perception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ ἀποστελῶ πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς","severity":"info","text":"The Orthodox cites a saying of Jesus not found in canonical Gospels; it may derive from an apocryphal tradition or a lost source, reflecting the fluidity of prophetic claims in early Christian debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζηλοῦτε τὰ χαρίσματα τὰ μείζονα, μᾶλλον δέ, ἵνα προφητεύητε","severity":"info","text":"A loose paraphrase of Pauline exhortation (cf. 1 Cor 14:1, 14:39); the emphasis on prophesying as a greater charism supports the Orthodox argument for post-apostolic prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μοντανὸς ὁ παράκλητος","severity":"info","text":"The Montanist identifies Montanus as the Paraclete, a claim that early anti-Montanist writers (e.g., Eusebius, HE 5.16) report as central to the movement; the Orthodox counters by arguing that Montanus is 'abolished' while Paul's authority endures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a dialectical pattern: the Orthodox first expounds Paul's eschatology, then the Montanist applies it to Montanus, and the Orthodox refutes by empirical observation (Montanus is 'abolished') and by citing alternative scriptural authorities.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text shows minor variations from the standard Pauline corpus; the exact source of the Jesus saying is unknown.","The phrase 'ἐπὶ τὸ βέλτιον' may be a scribal gloss or a rhetorical insertion by the Orthodox."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ἐὰν δὲ πάντες προφητεύσωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων, τὰ κρυπτὰ τῆς καρδίας αὐτοῦ καὶ φανερὰ γίνεται ὑπὸ πάντων, καὶ οὕτως πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ θεῷ ἀπαγγέλλων, ὅτι ὄντως Θεὸς ἐστὶν ἐν ἡμῖν. {Μ.} Πῶς οὖν ὑμεῖς λέγετε, ὅτι μετὰ Χριστὸν οὐκ ἐγένετό τις προφήτης; {Ο.} Ἡμεῖς καὶ μετὰ Χριστὸν ὁμολογοῦμεν γεγενῆσθαι προφήτας καὶ\n\nαὐτοὺς τοὺς ἀποστόλους ἔχειν καὶ τῆς προφητείας τὸ χάρισμα. Πῶς γὰρ Πέτρος τὸν Ἀνανίαν καὶ τὴν Σαπφείραν ἤλεγξε νοσφισαμένους ἐκ τῆς τιμῆς τοῦ χωρίου, εἰ μὴ χάρισμα προφητείας εἶχε; Πῶς δὲ καὶ ὁ ἅγιος Παῦλος ἔλεγε τὰ μέλλοντα ἐπ' ἐσχάτου τῶν ἡμερῶν ἔσεσθαι, εἰ μὴ καὶ αὐτὸς εἶχεν χάρισμα προφητείας; {Μ.} Πῶς οὖν οὐ δέχεσθε Μοντανὸν τὸν ἅγιον; {Ο.} Ὅτι ψευδοπροφήτης ἦν οὐδὲν ἀληθὲς λέγων. {Μ.} Μὴ βλασφήμει, ἄνθρωπε, τὸν παράκλητον. {Ο.} Ἐγὼ αἰνῶ καὶ δοξάζω τὸν παράκλητον, τὸ πνεῦμα τῆς ἀληθείας, Μοντανὸν δὲ βδελύσσομαι ὡς τὸ βδέλυγμα τῆς ἐρημώσεως. {Μ.} Πῶς; {Ο.} Πρῶτον, ὅτι λέγει· Ἐγώ εἰμι ὁ πατὴρ καὶ ἐγώ εἰμι ὁ υἱὸς καὶ ἐγὼ ὁ παράκλητος. {Μ.} Ὑμεῖς δὲ λέγετε, ὅτι· Ἄλλος ἐστὶν ὁ πατὴρ καὶ ἄλλος ὁ υἱὸς καὶ ἄλλο τὸ πνεῦμα τὸ ἅγιον. {Ο.} Ἐὰν ἡμεῖς λέγωμεν, οὐδὲν ἀξιόπιστον· ἐὰν δὲ ὁ υἱὸς διδάσκῃ, ἄλλον εἶναι τὸν πατέρα καὶ ἄλλον τὸν παράκλητον, τὸ πνεῦμα τὸ ἅγιον, ἀνάγκη πείθεσθαι. {Μ.} Δεῖξον, ποῦ διδάσκει. {Ο.} Ὅταν λέγῃ· Ἐγὼ ἐρωτήσω τὸν πατέρα, καὶ ἄλλον παράκλητον δώσει ὑμῖν, τὸ πνεῦμα τῆς ἀληθείας, ἵνα ᾖ μεθ' ὑμῶν εἰς τὸν αἰῶνα, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτό·","english":"If all should prophesy, and some unbeliever or layman should enter, he is refuted by all, examined by all, the secrets of his heart become manifest to all, and thus falling on his face he will worship God, declaring that God is truly among us. {M.} How then do you say that after Christ no prophet arose? {O.} We confess that prophets have arisen even after Christ, and that the apostles themselves also possessed the gift of prophecy. For how did Peter convict Ananias and Sapphira of embezzling from the price of the field, if he did not have the gift of prophecy? And how did the holy Paul speak of the things that would come to pass at the end of days, if he too did not have the gift of prophecy? {M.} Why then do you not accept Montanus the holy one? {O.} Because he was a false prophet, saying nothing true. {M.} Do not blaspheme, man, against the Paraclete. {O.} I praise and glorify the Paraclete, the Spirit of truth, but I abhor Montanus as the abomination of desolation. {M.} How so? {O.} First, because he says: \"I am the Father, and I am the Son, and I am the Paraclete.\" {M.} But you say: \"The Father is one, the Son is another, and the Holy Spirit is another.\" {O.} If we say so, it is not credible; but if the Son teaches that the Father is one and the Paraclete, the Holy Spirit, is another, it is necessary to be persuaded. {M.} Show where he teaches this. {O.} When he says: \"I will ask the Father, and he will give you another Paraclete, the Spirit of truth, that he may be with you forever, whom the world cannot receive, because it does not see him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Μοντανὸν","severity":"info","text":"Montanus was the founder of the New Prophecy movement (later called Montanism), which claimed ongoing prophetic revelation. The dialogue reflects the orthodox rejection of Montanus as a false prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παράκλητον","severity":"info","text":"The term 'Paraclete' (παράκλητος) is used by the Montanist to refer to Montanus, equating him with the Holy Spirit. The orthodox speaker distinguishes the Paraclete as the Spirit of truth from Montanus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος τὸν Ἀνανίαν καὶ τὴν Σαπφείραν","severity":"info","text":"The reference to Peter convicting Ananias and Sapphira alludes to Acts 5:1–11, where Peter exposes their deceit. This is used to argue that apostles possessed prophetic gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἐρωτήσω τὸν πατέρα, καὶ ἄλλον παράκλητον δώσει ὑμῖν","severity":"info","text":"This appears to be a paraphrase of John 14:16, where Jesus promises another Paraclete. The orthodox speaker uses it to support a distinction between Father, Son, and Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a rapid exchange of short speeches (marked {M.} and {O.}), typical of a dialectical disputation. The Montanist challenges the orthodox on prophecy and the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This dialogue is attributed to Didymus the Blind, a 4th-century Alexandrian theologian. It reflects orthodox anti-Montanist polemic, likely composed after Montanism had been condemned.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'ἐπ' ἐσχάτου' where the manuscript may be damaged; the translation supplies 'τῶν ἡμερῶν' plausibly.","The phrase 'τὸ βδέλυγμα τῆς ἐρημώσεως' echoes Daniel 9:27 LXX but is used here as a polemical epithet; its precise referent is ambiguous."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ὑμεῖς δὲ γιγνώσκετε, ὅτι παρ' ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται. Πῶς οὐχὶ φανερῶς ἄλλον παράκλητον ἀκούων ἄλλον παρ' αὐτὸν τὸν λέγοντα νοεῖς; {Μ.} Εἰ ἄλλος καὶ ἄλλος καὶ ἄλλος, τρεῖς θεοί. {Ο.} Μὴ γένοιτο. {Μ.} Πῶς· μὴ γένοιτο; {Ο.} Ὅτι ἡ θεία γραφὴ τὰ τὴν αὐτὴν ἔχοντα φύσιν καὶ βουλὴν ἑνοῖ. {Μ.} Μὴ γένοιτο. {Ο.} Ἀκούεις Παύλου τοῦ ἀποστόλου λέγοντος, ὅτι· Ἐν Χριστῷ Ἰησοῦ οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος· οὐκ ἔνι ἄρσεν καὶ θῆλυ· οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, ἀλλὰ πάντες ἐν Χριστῷ Ἰησοῦ εἷς ἐστε. Καὶ αὐτοῦ τοῦ Χριστοῦ ἀκούομεν λέγοντος περὶ τοῦ ἀνδρὸς καὶ τῆς γυναικός, ὅτι οὐκέτι εἰσὶ δύο, ἀλλὰ σὰρξ μία. Εἰ δὲ τὰ ἐν διαστάσει ὄντα οὐκέτι εἰσὶ δύο διὰ τὸ ταὐτὸν τῆς βουλῆς καὶ τῆς φύσεως, πῶς δυνατὸν τὰ ἀσώματα ὑπὸ ἀριθμὸν καὶ θέσιν γενέσθαι; {Μ.} Οὐκ ἔστιν οὖν εἷς θεός. {Ο.} Εἷς θεὸς τῷ λόγῳ τῆς φύσεως, τῇ δὲ ὑποστάσει ἄλλος ἐστὶν ὁ πατὴρ καὶ ἄλλος ὁ υἱὸς καὶ ἄλλος τὸ πνεῦμα τὸ ἅγιον. {Μ.} Πῶς οὖν ὁ υἱὸς λέγει· Ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσονται, ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί; Καὶ πάλιν λέγει· Ἄν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου τηρήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ' αὐτῷ ποιησόμεθα. Ὁ μὴ ἀγαπῶν με τοὺς λόγους μου οὐ τηρεῖ καὶ ὁ λόγος ὁ ἐμὸς οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ πέμψαντός με. Ταῦτα λελάληκα ὑμῖν παρ' ὑμῖν μένων· ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνο ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει πάντα, ἃ εἶπον ἐγώ. {Ο.} Ἄκων συναινεῖς τῷ λόγῳ τῆς ἀληθείας.","english":"But you know that it remains with you and will be in you. How do you not clearly understand that, hearing one Paraclete, you conceive of another besides the one who speaks? {M.} If there is one and another and another, there are three gods. {O.} May it not be so. {M.} How: may it not be so? {O.} Because divine scripture unites things that have the same nature and will. {M.} May it not be so. {O.} You hear the apostle Paul saying that: In Christ Jesus there is neither slave nor free; there is neither male nor female; there is neither Greek nor Jew, but all are one in Christ Jesus. And we hear Christ himself saying concerning the man and the woman, that they are no longer two, but one flesh. If things that are in separation are no longer two because of the sameness of will and nature, how is it possible for incorporeal things to be subject to number and position? {M.} Then there is not one God. {O.} There is one God by reason of nature, but in hypostasis the father is one and the son is another and the holy spirit is another. {M.} How then does the son say: On that day they will know that I am in the father and the father is in me? And again he says: If anyone loves me, he will keep my word, and my father will keep him, and we will come to him and make our abode with him. He who does not love me does not keep my words, and my word is not mine, but belongs to the one who sent me. I have spoken these things to you while remaining with you; but the Paraclete, the holy spirit, whom the father will send in my name, that one will teach you everything and remind you of everything that I have said. {O.} Hearkening, you agree with the word of truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παράκλητον","severity":"info","text":"The term 'Paraclete' (παράκλητος) here refers to the Holy Spirit, but in Montanist usage it also designated the prophetic spirit or the founder Montanus as a new Paraclete. The Orthodox speaker distinguishes this from Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν Χριστῷ Ἰησοῦ οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος","severity":"info","text":"This is a paraphrase of Galatians 3:28, which Paul uses to assert unity in Christ. The Orthodox speaker adapts it to argue for unity of nature and will among the divine persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὰρξ μία","severity":"info","text":"The phrase 'one flesh' echoes Genesis 2:24 (LXX) and Matthew 19:6, referring to marital union. The Orthodox speaker uses it as an analogy for the unity of Father, Son, and Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεις θεοί","severity":"info","text":"The Montanist charge of tritheism reflects a common anti-Trinitarian polemic in early Christianity. The Orthodox response uses the distinction between nature (οὐσία) and hypostasis (ὑπόστασις), a key development in fourth-century Trinitarian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a rapid exchange of objections and rebuttals. The Montanist (M.) presses the logical consequence of distinct persons, while the Orthodox (O.) counters with scriptural analogies of unity and the technical distinction of nature vs. hypostasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄκων","severity":"caution","text":"The Greek 'Ἄκων' is likely a scribal error for 'Ἄκουε' (Hear) or 'Ἀκούων' (Hearing). The English draft reads 'Hearkening', but the text as transmitted is corrupt; the intended sense is that the Montanist should listen and agree.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παρ' ὑμῖν μένων' (remaining with you) is ambiguous: it could refer to Christ's continued presence in the church or to the Paraclete's immanence. The Orthodox speaker interprets it as Christ's own words, while the Montanist likely sees it as the Paraclete's ongoing prophetic activity.","The final line 'Ἄκων συναινεῖς τῷ λόγῳ τῆς ἀληθείας' is textually uncertain; the reading adopted assumes a call for agreement, but the exact wording is corrupt."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Εἰ γὰρ πείθῃ τοῖς εἰρημένοις, ὀρθοποδήσεις πρὸς τὴν ἀλήθειαν. Ἤκουσας, ὅτι λέγει· Ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε, ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί, καὶ οὐκ εἶπεν· Ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε πάντες, ὅτι ἐγὼ πατὴρ καὶ υἱός εἰμι. Ἀκούεις δέ, ὅτι λέγει· καὶ πρὸς αὐτὸν ἐλευσόμεθα ἐγὼ καὶ ὁ πατήρ· οὐκ εἶπε πρὸς αὐτόν· Ἐλεύσομαι ἐγὼ καὶ ὁ πατὴρ καὶ ὁ υἱὸς καὶ μονὴν ποιήσω· ἀλλὰ καὶ τό· Ὁ λόγος ὁ ἐμὸς οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ πέμψαντός με, οὐδὲν ἕτερον δηλοῖ ἢ τῶν ὑποστάσεων τὴν ἰδιότητα· καὶ ὅταν δέ· ταῦτα λελάληκα ὑμῖν παρ' ὑμῖν μένων, ἀκούσῃς, ὁ δὲ παράκλητος τὸ πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ ἐμῷ ὀνόματι, ἐκεῖνος διδάξει ὑμᾶς πάντα, ἃ εἶπον ὑμῖν, πῶς οὐ σαυτὸν ἐρυθριάσας ὁμολογήσεις τῶν τριῶν ὑποστάσεων τὴν εὐκρίνειαν; 454 {Μ.} Ἐν ἡμέρᾳ... κρίσεως αἱ τρεῖς ὑποστάσεις καθέζονται κρῖναι ζῶντας καὶ νεκρούς. {Ο.} Τὸ καθέζονται σωματικῶς ἀκούων πνευματικῶς νόει, ἵνα μὴ τόπους καὶ χωρισμοὺς σωμάτων ὑπολάβῃς, ἀλλὰ τὸ πάγιον τῆς φύσεως. Πανταχοῦ γὰρ ὁ πατήρ, πανταχοῦ ὁ υἱός, πανταχοῦ τὸ πνεῦμα τὸ ἅγιον, καὶ ὥσπερ οὐδὲν μέσον ἐστὶν νοῦ καὶ λόγου καὶ πνοῆς, οὕτως οὐδὲν μέσον πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. Νοῆσαι δὲ δεῖ τὸν πατέρα τέλειον, ἐν τελείᾳ ὑποστάσει, καὶ τὸν υἱὸν τέλειον ἐν τελείᾳ ὑποστάσει,","english":"For if you are persuaded by what has been said, you will walk straight toward the truth. You have heard that he says: \"On that day you will know that I am in the Father and the Father is in me,\" and he did not say: \"On that day you will all know that I am Father and Son.\" And you hear that he says: \"And we, I and the Father, will come to him\"; he did not say to him: \"I and the Father and the Son will come and make a dwelling.\" But also the saying: \"My word is not mine, but belongs to the one who sent me\" indicates nothing other than the particularity of the hypostases. And when you hear: \"These things I have spoken to you while remaining among you, but the Paraclete, the Holy Spirit, whom the Father will send in my name, will teach you all the things that I have told you,\" how will you not, blushing, confess the distinctness of the three hypostases? {M.} On the day of judgment the three hypostases sit to judge the living and the dead. {O.} Hearing \"they sit\" in a bodily sense, understand it spiritually, so that you do not suppose places and separations of bodies, but the steadfastness of nature. For the Father is everywhere, the Son is everywhere, the Holy Spirit is everywhere, and just as there is nothing between mind and word and breath, so there is nothing between Father and Son and Holy Spirit. And one must conceive the Father as perfect, in a perfect hypostasis, and the Son as perfect in a perfect hypostasis,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε, ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί","severity":"info","text":"The Orthodox speaker cites a saying of Christ not found verbatim in the canonical Gospels; it echoes John 14:20 and 17:21 but is a free adaptation, possibly from a Montanist source or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασις","severity":"info","text":"Hypostasis here denotes an individual subsistence within the Trinity, a technical term in fourth-century Trinitarian theology. The Orthodox speaker insists on three hypostases with a single nature, opposing Montanist modalism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Montanist eschatology","severity":"info","text":"The Montanist claim that the three hypostases sit in judgment on a specific day reflects Montanism's emphasis on a literal, imminent millennial judgment, which the Orthodox speaker reinterprets spiritually.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νοῦ καὶ λόγου καὶ πνοῆς","severity":"info","text":"The analogy of mind, word, and breath as inseparable yet distinct is a common Trinitarian illustration in Greek patristic thought, found also in Athanasius and the Cappadocians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative transition","severity":"info","text":"The passage shifts from a series of scriptural proofs by the Orthodox speaker to a Montanist objection about the day of judgment, then back to Orthodox rebuttal, maintaining the dialogic form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"454","severity":"caution","text":"The number 454 appears in the Greek text after the first Orthodox speech; it likely marks a page or section break in the manuscript, not part of the dialogue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the scriptural citations is unclear; they may be paraphrases or from non-canonical traditions.","The number 454 is ambiguous in function, possibly a page number or scribal notation."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"καὶ τὸ πνεῦμα τὸ ἅγιον, τέλειον ἐν τελείᾳ ὑποστάσει, παρὰ τοῦ πατρὸς ἐκπορευόμενον. {Μ.} Πῶς ἐγχωρεῖ; Αὐτὸς λέγει· Ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. {Ο.} Οὐκ εἶπεν· Ἕν εἰμι, ἀλλ' ἕν ἐσμεν, ἵνα τῶν ὑποστάσεων τὸ ἐνυπόστατον γνῶμεν. Ἐκεῖνο δὲ θαυμάζω, ὅτι μέμνησαι τῶν εὐαγγελίων καὶ οὐκ ὀρθοποδεῖς πρὸς τὴν ἀλήθειαν αὐτῶν. {Μ.} Ἐγὼ τοῖς εὐαγγελίοις πείθομαι. {Ο.} Δεῖξον οὖν, ποῦ γέγραπται ἐν τοῖς εὐαγγελίοις, ὅτι· Ἐγώ εἰμι καὶ ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ πνεῦμα. {Μ.} Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα. {Ο.} Ἀλλὰ τὸν πατέρα· οὐχ ἑαυτὸν φήσας εἶναι πατέρα, ἀλλὰ τοιοῦτον οἷον τὸν πατέρα. {Μ.} Θέλεις γνῶναι, ὅτι ὀρφανοί εἰσιν οἱ μὴ δεχόμενοι τὸν παράκλητον; Ἄκουε τοῦ Κυρίου λέγοντος· Συμφέρει ὑμῖν, ἵνα ἐγὼ ἀπέλθω· ἐὰν μὴ ἀπέλθω, ὁ παράκλητος οὐκ ἐλεύσεται πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς· καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως. Καὶ μετ' ὀλίγα λέγει· Οὐκ ἀφήσω ὑμᾶς ὀρφανούς· ἔρχομαι πρὸς ὑμᾶς. Οἱ τοίνυν μὴ δεξάμενοι τὸν παράκλητον ὀρφανοί εἰσιν. {Ο.} Ἀληθῶς οὐ μόνον ὀρφανοί εἰσιν, ἀλλὰ καὶ ἄθεοι οἱ μὴ δεξάμενοι τὸν παράκλητον. {Μ.} Διὰ τί οὖν οὐ δέχεσθε αὐτόν; {Ο.} Ἡμεῖς καὶ ἐδεξάμεθα καὶ δεχόμεθα, ὑμεῖς δὲ οὔτε ἔγνωτε οὔτε ἐδέξασθε, ἀλλ' ἠπατήθητε παρὰ Μοντανοῦ, καὶ τοιαύτην ἀπάτην, ἣν οὐκ ἂν ἠπατήθησαν ἄνθρωποι μὴ γενόμενοι σκεύη τοῦ διαβόλου. Πρῶτον γὰρ πείθει ὑμᾶς εἰπεῖν τοὺς ἀποστόλους ὀρφανοὺς καὶ τὸν Κύριον Ἰησοῦν ψεύστην τὸν εἰρηκότα αὐτοῖς· Οὐκ ἀφήσω ὑμᾶς ὀρφανούς· ἔρχομαι πρὸς ὑμᾶς.","english":"and the Holy Spirit, perfect in a perfect hypostasis, proceeding from the Father. {M.} How is that possible? He himself says: \"I and the Father are one.\" {O.} He did not say: \"I am one,\" but \"we are one,\" so that we might know the hypostatic reality of the hypostases. But I am amazed that you recall the Gospels and yet do not walk straight toward their truth. {M.} I am persuaded by the Gospels. {O.} Show me then where it is written in the Gospels: \"I am the Father and the Son and the Spirit.\" {M.} He who has seen me has seen the Father. {O.} But the Father—he did not claim to be the Father himself, but such as the Father. {M.} Do you wish to know that those who do not receive the Paraclete are orphans? Listen to the Lord saying: \"It is better for you that I depart; if I do not depart, the Paraclete will not come to you; but if I go, I will send him to you; and when he comes, he will convict the world concerning sin and concerning righteousness and concerning judgment.\" And a little later he says: \"I will not leave you orphans; I am coming to you.\" Therefore those who have not received the Paraclete are orphans. {O.} Truly, not only are they orphans, but also godless, those who have not received the Paraclete. {M.} Why then do you not receive him? {O.} We have received and do receive him, but you have neither known nor received him, but have been deceived by Montanus, and such a deception as men would not have been deceived by unless they had become vessels of the devil. For first he persuades you to call the apostles orphans and the Lord Jesus a liar, who said to them: \"I will not leave you orphans; I am coming to you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασις","severity":"info","text":"The term 'hypostasis' here denotes a distinct individual reality within the Godhead, a key concept in Trinitarian theology. The Orthodox speaker uses it to argue for three distinct hypostases against the Monarchian tendency of the Montanist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν","severity":"info","text":"This is a paraphrase of John 10:30, where Jesus says 'ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν'. The Montanist cites it to support unity of Father and Son, while the Orthodox interprets the plural verb as implying distinct hypostases.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα","severity":"info","text":"This echoes John 14:9 (variant reading) or a similar saying, used by the Montanist to argue for identity of Father and Son. The Orthodox counters that it means likeness, not identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συμφέρει ὑμῖν, ἵνα ἐγὼ ἀπέλθω...","severity":"info","text":"This long quotation is not from the canonical Gospels but likely from a Montanist prophetic text, possibly attributed to Christ via Montanus. It reflects Montanist emphasis on the Paraclete as a new revelatory figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Montanus","severity":"info","text":"Montanus was the founder of the Montanist movement in the 2nd century, claiming prophetic inspiration and identifying himself with the Paraclete. The Orthodox speaker accuses the Montanist of being deceived by him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Didymus the Blind","severity":"info","text":"This dialogue is attributed to Didymus the Blind (c. 313–398), a prominent Alexandrian theologian. His works often engage with Trinitarian controversies, and this text reflects anti-Montanist polemic in the 4th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the long quotation attributed to 'the Lord' is unclear; it may be a Montanist oracle rather than canonical scripture. The identity of the speakers (M. and O.) is not explicitly given in the passage but is inferred from the work's title."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"{Μ.} Ἡμεῖς γὰρ λέγομεν, ὅτι οὐκ ἦν ὁ Χριστὸς ἐν τοῖς ἀποστόλοις. {Ο.} Ὁ λέγων, ὅτι οὐκ ἦν ἐν τοῖς ἀποστόλοις ὁ παράκλητος, ἀλλ' ἐν Μοντανῷ, πάντως οὐδὲ τὸν Χριστὸν δώσει ἐν αὐτοῖς. Οὐδεὶς γὰρ δύναται εἰπεῖν Κύριον Ἰησοῦν, εἰ μὴ ἐν πνεύματι ἁγίῳ. Καὶ εὑρέθησαν καθ' ὑμᾶς ὀρφανοὶ καὶ ὁ Κύριος Ἰησοῦς Χριστὸς ψεύστης, καὶ Μοντανὸς ὁ τοῦ Ἀπόλλωνος ἱερεὺς ἀληθής. Τί δὲ ταύτης τῆς ἀπάτης ἐστὶν ἀθλιώτερον; {Μ.} Λέγομεν καὶ ἡμεῖς, ὅτι οἱ ἀπόστολοι ἔσχον ἐκ τοῦ πνεύματος, ἀλλ' οὐ τὸ πλήρωμα τοῦ παρακλήτου εἶχον. {Ο.} Καὶ ὁ λέγων· Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα, οὐκ εἶχε τὸ πνεῦμα, ἀλλὰ Μοντανὸς ὁ ἱερεὺς τοῦ εἰδώλου; {Μ.} Παῦλος γὰρ οὐκ ἦν διώκτης; {Ο.} Ἀλλὰ σκεῦος ἐκλογῆς γέγονε. {Μ.} Καὶ Μοντανός. {Ο.} Ἀλλ' ἐκ τούτου γινώσκεται ὁ ἀληθὴς προφήτης ἐκ τοῦ τὰ τοῦ θεοῦ αὐτὸν λέγειν, καὶ ὁ ψευδοπροφήτης ἐν τῷ τὰ ἐναντία αὐτὸν τῷ θεῷ λέγειν. {Μ.} Καὶ πότε Μοντανὸς ἐναντία τῷ θεῷ εἶπεν; {Ο.} Ὅταν μὲν ὁ θεὸς καὶ σωτὴρ ἡμῶν λέγῃ τὸν παράκλητον ἄλλον εἶναι παρ' ἑαυτὸν καὶ τοῖς ἀποστόλοις ἀποστέλλειν αὐτὸν ἐπαγγέλλεται, Μοντανὸς δὲ λέγει· Ἐγώ εἰμι ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα, δῆλον, ὅτι ἐναντία τῷ υἱῷ λέγει καὶ ἔστι ψευδοπροφήτης. {Μ.} Καὶ ἡμεῖς λέγομεν, ὅτι εἶχον οἱ ἀπόστολοι τὸν ἀῤῥαβῶνα τοῦ πνεύματος, ἄλλ' οὐ τὸ πλήρωμα. {Ο.} Ὅτι οἱ ἀπόστολοι ναοὶ τοῦ πνεύματος ἦσαν καὶ πάντες οἱ ἅγιοι, ἄκουε Παύλου λέγοντος· Οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν καὶ ἐν ἄλλοις·","english":"{M.} For we say that Christ was not in the apostles. {O.} He who says that the Paraclete was not in the apostles, but in Montanus, will certainly not grant that Christ was in them. For no one can say \"Lord Jesus\" except in the Holy Spirit. And according to you, the apostles were found orphans, and the Lord Jesus Christ a liar, and Montanus the priest of Apollo truthful. What is more wretched than this deception? {M.} We also say that the apostles had something from the Spirit, but they did not have the fullness of the Paraclete. {O.} And he who says, \"We all with unveiled face behold the glory of the Lord,\" did he not have the Spirit, but Montanus the priest of the idol did? {M.} For was not Paul a persecutor? {O.} But he became a chosen vessel. {M.} And Montanus also. {O.} But from this the true prophet is known: by his speaking the things of God, and the false prophet by his speaking things contrary to God. {M.} And when did Montanus speak things contrary to God? {O.} When our God and Savior says that the Paraclete is other than himself and promises to send him to the apostles, but Montanus says, \"I am the Father and the Son and the Holy Spirit,\" it is clear that he speaks contrary to the Son and is a false prophet. {M.} And we say that the apostles had the earnest of the Spirit, but not the fullness. {O.} That the apostles were temples of the Spirit, and all the saints, hear Paul saying: \"Do you not know that your bodies are a temple of the Holy Spirit in you, and in others?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παράκλητος","severity":"info","text":"The term 'Paraclete' (παράκλητος) is used by Montanists to denote the Holy Spirit as manifested in Montanus, distinct from the apostles. The Orthodox speaker insists the Paraclete is other than Christ and was sent to all apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν","severity":"info","text":"The Orthodox speaker quotes Paul (1 Cor 3:16 or 6:19, loosely) to argue that apostles' bodies are temples of the Holy Spirit, countering the Montanist claim that only Montanus had the Spirit's fullness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μοντανὸς ὁ τοῦ Ἀπόλλωνος ἱερεύς","severity":"info","text":"The Orthodox speaker labels Montanus as 'the priest of Apollo,' a pagan background claim. This reflects anti-Montanist polemic (e.g., Eusebius, HE 5.16) that Montanus was a former pagan priest before his prophetic activity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a rapid-fire dialogue (stichomythia) where each speaker counters the other with short, pointed arguments. The Orthodox speaker uses analogies (orphans, liar) and scriptural proof to undermine Montanist claims about the Paraclete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐγώ εἰμι ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα","severity":"info","text":"The Montanist claim that Montanus said 'I am the Father and the Son and the Holy Spirit' is a key charge of modalism or self-deification. This saying is cited in anti-Montanist sources (e.g., Epiphanius, Pan. 48.1) as evidence of heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀῤῤαβῶνα","severity":"caution","text":"The Greek text has 'ἀῤῤαβῶνα' (earnest/deposit), a hapax in this dialogue. The reading is uncertain; the Coptic Vorlage may have had a different term. The sense is that apostles had only a partial gift of the Spirit, not the fullness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural reference for 'bodies as temples' is unclear; it may be a loose paraphrase of 1 Cor 3:16 or 6:19. The term 'ἀῤῤαβῶνα' is textually uncertain and may reflect a Coptic loanword or scribal error."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκί, ἀλλ' ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. Τοσούτων οὖν μαρτυριῶν οὐσῶν τῶν λεγουσῶν, ὅτι τὸ πνεῦμα ἦν καὶ ἔστιν ἐπὶ τοὺς πιστεύοντας, πῶς σὺ λέγεις μὴ εἶναι ἐπὶ τοὺς ἀποστόλους; {Μ.} Εἶπον, ὅτι ἀῤῥαβὼν ἦν τοῦ πνεύματος ἐν αὐτοῖς. {Ο.} Αὐτὸ τὸ πνεῦμα ἀῤῥαβών ἐστι τῶν ἐπηγγελμένων ἀγαθῶν, οἷον ἐπαγγελίαν ἔχομεν ἀφθαρσίας. Πόθεν ἡ ἀπόδειξις, ὅτι ἐσόμεθα ἄφθαρτοι ἐκ τοῦ πνεύματος, οὗ ἔδωκεν ἡμῖν, καὶ οὕτως πᾶσαν ἐπαγγελίαν ἐλπίζομεν πληροῦσθαι ἐκ τῆς τοῦ πνεύματος τοῦ ἁγίου παρουσίας ὡς εἶναι αὐτὸ ἀῤῥαβῶνα τῶν ἐπηγγελμένων ἀγαθῶν; Λέγει δὲ οὕτως ὁ Παῦλος· Ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν καὶ χρίσας ἡμᾶς θεός, ὁ καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀῤῥαβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν, ὅ ἐστιν, ὅτι ἐβεβαιώθη σὺν ὑμῖν εἰς Χριστόν. Πόθεν τοῦτο ἐκ τοῦ πνεύματος,\n\nοὗ δέδωκεν ἡμῖν; Ἡ γὰρ ἀπόδειξις, ὧν ἐπηγγείλατο Χριστός, ἐκ τῆς τοῦ πνεύματος παρουσίας ἐστίν· ἐπηγγείλατο βασιλείαν οὐρανῶν, ἐπηγγείλατο ἀφθαρσίαν, ἀθανασίαν, σοφίαν, ἁγιασμόν, ἀπολύτρωσιν. Τίς ταύτης τῆς δωρεᾶς ἀπόδειξις καὶ πόθεν ἡμῖν τὸ ἀσφαλὲς ἐκ τοῦ πνεύματος, οὗ ἔδωκεν ἡμῖν; Ὁ γὰρ τὸ αἴτιον τῶν χαρισμάτων δεδωκὼς δώσει καὶ τὰ ἑπόμενα καὶ διὰ τοῦτο ἀῤῥαβὼν εἴρηται τὸ πνεῦμα τῆς μελλούσης ἀποκαλύπτεσθαι δόξης. {Μ.} Διὰ τί δὲ καὶ τὰς ἁγίας Μαξίμιλλαν καὶ Πρίσκιλλαν ἀποστρέφεσθε καὶ λέγετε μὴ ἐξὸν εἶναι προφητεύειν γυναιξίν; Οὐκ ἦσαν καὶ τῷ Φιλίππῳ θυγατέρες τέσσαρες προφητεύουσαι καὶ Δεββῶρα οὐκ ἦν προφῆτις; καὶ ὁ ἀπόστολος οὐ λέγει·","english":"But you are not in the flesh, but in the spirit, if indeed the spirit of God dwells in you. Since there are so many testimonies that say that the spirit was and is upon the believers, how can you say that it was not upon the apostles? {M.} I said that it was a pledge of the spirit in them. {O.} The spirit itself is the pledge of the promised goods, such as we have a promise of incorruption. Whence the proof that we will be incorrupt from the spirit, which he gave us, and thus we hope that every promise will be fulfilled from the presence of the Holy Spirit, so that it is the pledge of the promised goods? And Paul says thus: The God who confirms us together with you in Christ and anointed us, who also sealed us and gave the pledge of the spirit in our hearts, that is, that he was confirmed together with you in Christ. Whence this from the spirit, which he gave us? For the proof of what Christ promised is from the presence of the spirit: he promised the kingdom of heaven, he promised incorruption, immortality, wisdom, sanctification, redemption. What is the proof of this gift, and whence the certainty for us from the spirit, which he gave us? For he who gave the cause of the gifts will also give the consequences, and for this reason the spirit is called the pledge of the glory that will be revealed. {M.} Why then do you also reject the holy Maximilla and Priscilla and say that it is not permissible for women to prophesy? Did not Philip have four daughters who prophesied, and was not Deborah a prophetess? And does not the apostle say:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀῤῥαβών","severity":"info","text":"The Greek term ἀῤῥαβών (arrhabōn) means 'pledge' or 'earnest money', a legal term for a deposit guaranteeing a future contract. Here it is used theologically to describe the Holy Spirit as a foretaste of promised blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul says thus","severity":"info","text":"The Orthodox speaker paraphrases 2 Corinthians 1:21-22, which speaks of God sealing and giving the pledge of the Spirit in hearts. The citation is loose, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Maximilla and Priscilla","severity":"info","text":"Maximilla and Priscilla were two of the three principal prophetesses of the Montanist movement, alongside Montanus. Their prophetic authority was a point of contention with the orthodox, who rejected women as prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Philip's daughters and Deborah","severity":"info","text":"The Montanist speaker cites Philip the Evangelist's four prophesying daughters (Acts 21:8-9) and the Old Testament prophetess Deborah (Judges 4:4) as biblical precedents for female prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the eighth of ten in the dialogue, continuing the Orthodox speaker's argument that the Holy Spirit was present in the apostles, using the concept of the Spirit as a pledge. The Montanist then shifts to defending female prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a lacuna after 'οὗ δέδωκεν ἡμῖν;' (which he gave us), where the argument is incomplete. The English draft bridges this with a paraphrase, but the original is fragmentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σὺν ὑμῖν' (together with you) in the Pauline paraphrase is ambiguous: it may refer to the orthodox speaker including the Montanist in a shared Christian identity, or it may be a rhetorical device.","The identity of 'Philip' (Φιλίππῳ) is not specified in the text; it is assumed to be Philip the Evangelist based on tradition, but the text does not clarify."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Πᾶσα γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ, εἰ οὐκ ἔστιν γυναιξὶν προφητεύειν οὐδὲ προσεύχεσθαι; Εἰ δὲ προσεύχονται, καὶ προφητευέτωσαν. {Ο.} Ἡμεῖς τὰς προφητείας τῶν γυναικῶν οὐκ ἀποστρεφόμεθα, καὶ ἡ ἁγία Μαρία προεφήτευσε λέγουσα· Ἀπὸ τοῦ νῦν μακαριοῦσί με πᾶσαι αἱ γενεαί. Καὶ ὡς καὶ αὐτὸς εἶπας ἦσαν τῷ ἁγίῳ Φιλίππῳ θυγατέρες προφητεύουσαι, καὶ Μαρία ἡ ἀδελφὴ Ἀαρὼν προεφήτευεν. Ἀλλ' οὐκ ἐπιτρέπομεν αὐταῖς λαλεῖν ἐν ἐκκλησίαις οὐδὲ αὐθεντεῖν ἀνδρῶν, ὥστε καὶ βίβλους ἐξ ὀνόματος αὐτῶν γράφεσθαι. Τοῦτο γάρ ἐστιν ἀκατακαλύπτως αὐτὰς προσεύχεσθαι καὶ προφητεύειν, καὶ οὐ κατῄσχυνε τὴν κεφαλὴν τουτέστιν τὸν ἄνδρα. Μὴ γὰρ οὐκ ἠδύνατο ἡ ἁγία Θεοτόκος Μαρία ἐξ ὀνόματος ἑαυτῆς βιβλία γράψαι; Ἀλλ' οὐκ ἐποίησεν, ἵνα μὴ καταισχύνῃ τὴν κεφαλὴν αὐθεντοῦσα τῶν ἀνδρῶν. {Μ.} Τὸ γὰρ ἀκατακαλύπτῳ τῇ κεφαλῇ προσεύχεσθαι ἢ προφητεύειν ἐστὶ τὸ μὴ γράφειν βιβλία; {Ο.} Καὶ πάνυ. {Μ.} Ἐὰν οὖν λέγῃ ἡ ἁγία Μαρία· Ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί, μετὰ παῤῥησίας λέγει καὶ ἀνακεκαλυμμένως, ἢ οὔ; {Ο.} Ἔχει κάλυμμα τὸν εὐαγγελιστήν. Οὐ γὰρ ἐξ ὀνόματος αὐτῆς τὸ εὐαγγέλιον ἀναγέγραπται. {Μ.} Μή μοι τὰς ἀλληγορίας ὡς δόγματα λάμβανε. {Ο.} Μάλιστα μὲν οὖν ὁ ἅγιος Παῦλος καὶ τὰς ἀλληγορίας εἰς τὰς τῶν δογμάτων βεβαιώσεις ἔλαβε λέγων, ὅτι· Ἀβραὰμ δύο γυναῖκας ἔσχεν, ἅτινά εἰσιν ἀλληγορούμενα. Αὗται γάρ εἰσιν αἱ δύο διαθῆκαι. Δῶμεν δέ, ὅτι οὐ διὰ ἀλληγορίαν τὸ τῆς κεφαλῆς κάλυμμα.","english":"Every woman who prays or prophesies with her head uncovered—if it is not permitted for women to prophesy or to pray? But if they pray, let them also prophesy. {Orthodox:} We do not reject the prophecies of women, and the holy Mary prophesied, saying, \"From now on all generations will call me blessed.\" And as you yourself said, the holy Philip had daughters who prophesied, and Mary the sister of Aaron prophesied. But we do not permit them to speak in churches or to exercise authority over men, so that books are written in their name. For this is what it means for them to pray and prophesy with uncovered head, and not to shame the head, that is, the man. For could not the holy Mother of God Mary have written books in her own name? But she did not do so, lest she shame the head by exercising authority over men. {Montanist:} Is praying or prophesying with uncovered head the same as not writing books? {Orthodox:} Indeed it is. {Montanist:} Then if the holy Mary says, \"From now on all generations will call me blessed,\" does she speak with boldness and uncovered, or not? {Orthodox:} She has the evangelist as a covering. For the Gospel is not recorded in her name. {Montanist:} Do not take allegories as dogmas. {Orthodox:} On the contrary, the holy Paul also used allegories to confirm dogmas, saying that Abraham had two wives, which are allegorized. For these are the two covenants. But let us grant that the covering of the head is not due to allegory.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἀκατακαλύπτῳ τῇ κεφαλῇ","severity":"info","text":"The phrase 'with head uncovered' alludes to early Christian practice and 1 Cor 11:5, where Paul requires women to cover their heads in worship. The Orthodox speaker reinterprets this as a metaphor for not authoring books in their own name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπὸ τοῦ νῦν μακαριοῦσί με πᾶσαι αἱ γενεαί","severity":"info","text":"This saying attributed to Mary is not found in canonical scripture; it may derive from apocryphal traditions about Mary's prophetic utterance, possibly from the Protevangelium of James or later Marian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραὰμ δύο γυναῖκας ἔσχεν","severity":"info","text":"The reference to Abraham having two wives is an allegorical interpretation of Gal 4:21-31, where Paul uses Sarah and Hagar to represent the two covenants. The Orthodox speaker cites this as precedent for allegorical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐθεντεῖν","severity":"info","text":"The verb 'αὐθεντεῖν' (to exercise authority) carries a strong connotation of independent action or domination. In early Christian discourse, it often denotes women assuming teaching or leadership roles, which the Orthodox speaker here forbids.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a rapid exchange of short arguments, typical of the dialogue form. The Montanist presses a literal interpretation of 'uncovered head,' while the Orthodox speaker shifts to allegorical and ecclesial authority, culminating in a citation of Paul's allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαρία ἡ ἀδελφὴ Ἀαρών","severity":"info","text":"Mary the sister of Aaron is Miriam from the Old Testament (Ex 15:20), who is described as a prophetess. The Orthodox speaker uses her as a biblical example of legitimate female prophecy, but distinguishes it from teaching or writing in the church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Mary's saying 'From now on all generations will call me blessed' is unclear; it may be a non-canonical tradition or a rhetorical invention by the author.","The phrase 'τὸ τῆς κεφαλῆς κάλυμμα' (the covering of the head) is left ambiguous: it could refer to a literal veil or to the evangelist as a metaphorical covering, and the Orthodox speaker's final concession is incomplete."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Στῆσόν μοι ἐπὶ πάντων τὴν ἀλληγορίαν, ἐὰν ᾖ πενιχρὰ γυνὴ καὶ μὴ ἔχῃ, τί κατακαλύπτεται, οὐ δεῖ αὐτὴν προσεύχεσθαι οὐδὲ προφητεύειν; {Μ.} Καὶ δύναται εἰς τοσοῦτον εἶναι πενιχρά, ὡς μὴ ἔχειν, τί σκεπάσεται. {Ο.} Πολλάκις μὲν εἴδομεν οὕτως πενιχρὰς γυναῖκας ὥστε μὴ ἔχειν, τί σκεπάσονται. Ἐπειδὴ δὲ αὐτὸς οὐ θέλεις εἶναι πενιχρὰς γυναῖκας ὥστε μὴ ἔχειν, τί σκεπάσονται, τί ποιεῖς ἐπὶ τῶν βαπτιζομένων; Ἆρα οὐ δεῖ αὐτὰς βαπτιζομένας προσεύχεσθαι; Τί δὲ λέγεις καὶ ἐπὶ τῶν ἀνδρῶν τῶν πολλάκις διὰ κάκωσιν σκεπαζομένων τὴν κεφαλήν; Ἆρα καὶ τούτους κωλύεις προσεύχεσθαι ἢ προφητεύειν; {Μ.} Ἐν ἐκείνῃ τῇ ὥρᾳ, ᾗ προσεύχεται ἢ προφητεύει, ἀνακαλύπτεται. {Ο.} Οὐ δεῖ αὐτὸν ἀδιαλείπτως προσεύχεσθαι, ἀλλὰ παρα κούειν τοῦ ἀποστόλου διδάσκοντος αὐτόν, τοῦ λέγοντος· Ἀδιαλείπτως προσεύχεσθε. Καὶ τὴν γυναῖκα δὲ συμβουλεύεις βαπτιζομένην μὴ προσεύχεσθαι. {Μ.} Διὰ τοῦτο οὖν οὐ δέχεσθε Πρίσκιλλαν καὶ Μαξίμιλλαν, ἐπειδὴ βιβλία συνέταξαν. {Ο.} Οὐ διὰ τοῦτο μόνον, ἀλλ' ὅτι καὶ ψευδοπροφήτιδες γεγόνασι μετὰ τοῦ ἐξάρχου αὐτῶν Μοντανοῦ. {Μ.} Πόθεν, ὅτι ψευδοπροφήτιδες γεγόνασιν; {Ο.} Τὰ αὐτὰ Μοντανῷ εἰρήκασιν; {Μ.} Ναί. {Ο.} Ἠλέγχθη δὲ Μοντανὸς ἐναντία ταῖς θείαις γραφαῖς εἰρηκώς, καὶ αὐταὶ ἄρα αὐτῷ συνεκβληθήσονται.","english":"Set down for me the allegory in all cases: if a woman is poor and does not have anything, what is she to cover herself with? Must she not pray or prophesy? {Montanist:} And can a woman be so poor as to have nothing to cover herself with? {Orthodox:} We have often seen women so poor that they have nothing to cover themselves with. But since you yourself do not wish that there be women so poor that they have nothing to cover themselves with, what do you do in the case of those being baptized? Then must they not pray while being baptized? And what do you say also in the case of men who often cover their head due to illness? Do you then prevent these from praying or prophesying? {Montanist:} At that hour when one prays or prophesies, she uncovers herself. {Orthodox:} Must he not pray continually, but rather disobey the apostle who teaches him, saying: Pray continually? And you advise the woman being baptized not to pray. {Montanist:} Is it for this reason, then, that you do not accept Priscilla and Maximilla, because they composed books? {Orthodox:} Not for this reason alone, but also because they became false prophetesses along with their leader Montanus. {Montanist:} How do you know that they became false prophetesses? {Orthodox:} Did they say the same things as Montanus? {Montanist:} Yes. {Orthodox:} Montanus was refuted as having spoken contrary to the divine scriptures, and therefore they also will be cast out along with him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Στῆσόν μοι ἐπὶ πάντων τὴν ἀλληγορίαν","severity":"info","text":"The Orthodox speaker demands that the allegorical interpretation be applied consistently, challenging the Montanist's literal reading of head-covering rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδιαλείπτως προσεύχεσθε","severity":"info","text":"The Orthodox cites an apostolic injunction to pray continually, likely echoing 1 Thessalonians 5:17 or a similar Pauline exhortation, to argue against the Montanist's restriction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πρίσκιλλαν καὶ Μαξίμιλλαν","severity":"info","text":"Priscilla and Maximilla were prominent Montanist prophetesses; their writings were rejected by the Orthodox as heretical, alongside those of Montanus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes the dialogue with a series of rapid exchanges, moving from practical objections to the core issue of Montanist prophetic authority and its rejection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ψευδοπροφήτιδες","severity":"info","text":"The Orthodox label of 'false prophetesses' reflects the broader anti-Montanist polemic, where Montanus and his followers were accused of contradicting scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the exact referent of 'the apostle' in the citation is unclear, though likely Paul.","The phrase 'Ἐν ἐκείνῃ τῇ ὥρᾳ' may refer to the moment of prayer or prophecy, but the Montanist's concession is ambiguous."],"confidence":"high","notes":[]}]}