A few years after the Paschal controversy the celebrated Tertullian became entangled in the errors of Montanism, and in vindication of his own principles published a tract “Concerning Fasts,” in which there is a passing reference to the subject of ecclesiastical convocations.  “Among the Greek nations,” says he, “these councils of the whole Church are held in fixed places, in which, whilst certain important questions are discussed, the representation of the whole Christian name is also celebrated with great solemnity.  And how worthy is this of a faith which expects to have its converts gathered from all parts to Christ?  See how good and how pleasant a thing it is for brethren to dwell together in unity!  You do not well know how to sing this, except when you are holding communion with many.  But those conventions, after they have been first employed in prayers and fasting, know how to mourn with the mourners, and thus at length to rejoice with those that rejoice.” [612:2]

Greek was now spoken throughout a great part of the Roman Empire, and at this period it continued to be used even by the chief pastors of the Italian capital, so that when Tertullian here mentions the Greek nations, [613:1] he employs an expression of somewhat doubtful significance.  But it is probable that he refers chiefly to the mother country and its colonies on the other side of the Aegean Sea, or to Greece and Asia Minor.  It is apparent from the apostolic epistles, most of which are addressed to Churches within their borders, that the gospel, at an early date, spread extensively and rapidly in these countries; and it is highly probable that, at least in some districts, its adherents would have now made a considerable figure in any denominational census.  They were thus, perhaps, emboldened to erect their ecclesiastical courts upon a broader basis, as well as to hold their meetings with greater publicity, than heretofore; and, as these assemblies were attended, not only by the pastors and the elders, but also by many deacons and ordinary church members who were anxious to witness their deliberations, Tertullian alleges, in his own rhetorical style of expression, that in them “the representation of the whole Christian name was celebrated with great solemnity.” [613:2] These Greek councils commenced with a period of fasting—­a circumstance by which they seem to have been distinguished from similar meetings convened elsewhere, and as they thus supplied him with an argument in favour of one of the grand peculiarities of the discipline of Montanism, it is obviously for this reason they are here so prominently noticed.  If, as he contends, these fasts were kept so religiously by the representatives of the Church when in attendance on some of their most solemn assemblies, there might, after all, be a warrant for the observance of that more rigid abstinence which he now inculcated.  But though this passage of Tertullian is the only authority adduced to prove that