diminutive form of her name) and Maximilla, who likewise claimed the inspiration of the Holy Spirit. Their popularity even exceeded Montanus' own. "The Three" spoke in ecstatic visions and urged their followers to fast and to pray, so that they might share these revelations. Their followers claimed they received the prophetic gift from the prophets Quadratus and Ammia of Philadelphia, figures believed to have been part of a line of prophetic succession stretching all the way back to Agabus (1st century AD) and to the daughters of Philip the Evangelist. In time, the New Prophecy spread from Montanus's native Phrygia across the Christian world, to Africa and to Gaul. The response to the New Prophecy split the Christian communities, and the proto-orthodox clergy mostly fought to suppress it. Opponents believed that evil spirits possessed the Phrygian prophets, and both Maximilla and Priscilla were the targets of failed exorcisms. The churches of Asia Minor pronounced the prophecies profane, and excommunicated New Prophecy adherents. Around 177, Apollinarius, Bishop of Hierapolis, presided over a synod which condemned the New Prophecy. The leaders of the churches of Lyons and Vienne in Gaul responded to the New Prophecy in 177. Their decision was communicated to the churches in Asia and Pope Eleuterus, but it is not known what this consisted of, only that it was "prudent and most orthodox". It is likely they called for moderation in dealing with the movement. There was real doubt at Rome, and its bishop (either Eleuterus or Victor I) even wrote letters in support of Montanism, although he was later persuaded by Praxeas to recall them. In 193, an anonymous writer found the church at Ancyra in Galatia torn in two, and opposed the "false prophecy" there. Eventually, Montanist teachings came to be regarded as heresy by the orthodox Great Church for a number of reasons. The clash of basic beliefs between the movement's proponents and the greater Christian world was likely enough for such conflict to occur. Additionally, in the opinion of anti-Montanists, the movement's penchant for dramatic public displays by its adherents brought unwanted attention to the still fledgling religion. Thus, fears concerning the appearance of Montanist practices to their non-Christian rulers fueled anti-Montanist sentiment. The imperial government carried out sporadic executions of Christians under the reign of Marcus Aurelius, circa AD 161–180, which coincides with the spread of Montanism. There is no clear evidence as to