It was only in the land of its nativity that Montanism held its ground till the 4th century.
Die christliche Kirche des 2ten Jahrhunderts (1841), in which he pointed out for the first time that Montanism was much more than an isolated outbreak of eccentric fanaticism in the early church, though he himself introduced fresh misconceptions by connecting it with Ebionitism as he conceived the latter.
This conflict, moreover, brought Ultra montanism the enormous advantage that, even after the abolition of the May Laws, it had still left to it a well-disciplined press, an admirable organization, and a network of interests and interested parties; and all these combined to make the Centrum the strongest and the most influential political party in Germany for the remainder of the 19th century.
The writings of Tertullian afford the clearest demonstration that what is called Montanism was, at any rate in Africa, a reaction against secularism in the Church.
Indirectly, too, Hermas tended to keep alive the idea of the Christian prophet, even after Montanism had helped to discredit it.
Other influences tending to diversity were the rise of later prophets and visionaries, the personality of prominent members of the sect (like Tertullian himself, who gave to Montanism much more than he received from it), and the power of local environment.