Recently, attention has been given to understanding the status of woman in early Christianity. As expected, the light has been focused on Saint Paul, Saint Jerome and Saint Augustine, but so far, no one has examined one of the most fascinating movements of the second century—Montanism. Perhaps this is because Tertullian is remembered as both a Montanist and a notorious misogynist. Given the boldness and originality of Tertullian's thought, however, it would be perilous to assume that Tertullian's view of women was identical to that originally held by the Montanists of Asia Minor. Indeed, as this study of Montanism in Asia Minor will show, it is highly probable that from the beginnings of Montanism, women were permitted to rise to ministerial status through their role as confessor-martyrs in the early Christian church.

On 24 February 861 Pope Nicholas I excommunicated and deposed one of Italy's most powerful prelates, John VIII, archbishop of Ravenna. This papal action, prompted by a number of transgressions on the archbishop's part, was taken with the consent of a council of bishops at Rome. John immediately turned for aid to Louis II, king of Italy and emperor in the West. A delegation from Louis, however, failed to deter Nicholas who insisted that John come to Rome for adjudication. Moreover, the pope journeyed to Ravenna at the invitation of its citizens, and there personally rectified the situation which John's abuses had created. As Nicholas advanced, John retreated to seek Louis's intercession at Pavia again, but this time his reception was less cordial. The Pavians, led by their bishop, shunned the excommunicate and his retinue and Louis, who would not even grant John an audience, advised him through an intermediary to “humble himself to such a pontiff to whom we and the entire Church bow.” When a second delegation, gained only by John's repeated pleas, was again unsuccessful in bargaining with the pope, the archbishop had no choice but to submit. At the Roman synod which met from 16 to 18 November 861, John acknowledged the charges against him and was restored to his see on conditions laid down by the synod. According to the Vita Nicolai, the proceedings concluded with a standing ovation for the pope from the bishops who proclaimed three times:

The correct judgement of the supreme pontiff, the just ordering of the pastor of the whole Church, the generous settlement of the disciple of Christ is pleasing to all. We are all of one voice, one mind, one judgement.

In the fall of 1811, President Timothy Dwight of Yale College, traveling once again into the countryside in pursuit of New England's natural history, stopped briefly at Middlesex, Connecticut. Only five years before Dwight's visit, this village, known today as Darien, had suffered the loss of its longtime Congregational minister, Moses Mather. After commenting on the village, Dwight went on to say something about its late pastor:

Dr. Mather was a man distinguished for learning and piety, a strong understanding, and a most exemplary life. His natural temper was grave and unbending. His candor was that of the Gospel.… Dr. Mather died September 21, 1806, venerated by all who knew him, in the eighty-eighth year of his age.

Until the time that the members of the Church of Jesus Christ of Latter-day Saints left western New York (where the church had been founded in 1830) and moved en masse to Kirtland, Ohio and then Far West, Missouri (where a second gathering place was established), the Mormons constituted a close-knit and fairly harmonious group. At Kirtland, however, serious internal discontent developed. In the wake of the collapse of the Anti-Banking Society in 1837 came widespread apostasy of many Mormons, several apostles included, who challenged Joseph Smith's role as prophetic leader whose word was the will of the Lord in secular as well as spiritual affairs. According to the prevailing interpretation, the causes were essentially economic. Fawn Brodie maintains in her chapter on the “Kirtland Disaster” that the “toppling of the Kirtland bank loosed a hornet's nest.” Quoting Apostle Heber C. Kimball, she says that afterward “there were not twenty persons on earth that would declare that Joseph Smith was a prophet of God.” Despite Smith's efforts to salvage his Ohio community, “with mercantile firms bankrupt, the steam mill silent, and the land values sinking to an appalling low, Kirtland was fast disintegrating.” In a recent work, Leonard J. Arrington and Davis Bitton repeat the generalization: “in Kirtland … Smith's failed bank led to internal dissension.”

On 23 July 1933, the pro-Nazi German Christian movement won a stunning victory in the elections for representatives to local parish councils of the German Evangelical Church. In many areas, especially north and eastern Germany where the National Socialist party itself was strongest, the German Christians attracted as much as 75 percent of the vote. The Old Prussian Union church, which embraced most of the political unit of Prussia, felt the effects most profoundly. Upon filling the higher synods after the parish elections, the German Christians were the majority in seven of eight provincial representative bodies. Only the provincial synod in Westphalia retained a non-German Christian majority. Yet this resulted less from a lack of a strong German Christian following in the parishes than from an intentionally undemocratic filtering system that protected higher synods from the Nazi sympathizers.