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 Donatists. They presently replied to the emperor that he must distinctly understand that they would have nothing to do with his "fool of a bishop" (i.e. Caecilian), and that he might do his worst. With this mutual contempt and recrimination matters ended for the time. Constantine during the remainder of his life ignored the Donatists; but they increased largely in numbers in their own districts—in 330 they held a synod attended by 270 bishops—and established a few insignificant stations elsewhere.

Constans, son of Constantine, succeeded to his father's N. African possessions; and, at first, endeavoured to conciliate the Donatists by kindness. He published ( 340) an edict requiring the Donatists to return to the church, urging that "unity must now exist, because Christ was a lover of unity," and instructed his commissioners Ursacius (probably not the Ursacius already mentioned) and Leontius to distribute money, as alms, in Donatist as well as in Catholic churches. The Donatists spurned it as gold offered by the devil to seduce men from their faith. The sword of persecution was then unsheathed to deprive the Donatists of their churches; and the survivors regarded the victims as martyrs and their graves as platforms for preaching resistance. In 345 Gregorius travelled through the province, offering not only alms but valuable church plate to all who would accept the imperial invitation to submit. Donatus sent circular letters through all the provinces, forbidding the acceptance of any presents; and wrote to Gregorius in a scurrilous style. In 347 a third commission, composed of Paul, Macarius, and Taurinus, came to Donatus himself, with gold in their hands. The bishop listened impatiently, and at length broke out, "What has the emperor to do with the church?" They were words which meant much at the time, but have meant more since.

The language of Donatus was repeated from every Donatistic pulpit by preachers proclaiming the duty of separation from a church "which committed fornication with the princes of this world," and whose prelates were mere tools of an emperor. Such obloquy served to madden the fanatics, even though it brought upon them furious persecution. The Circumcellions rose, and frightful bloodshed followed. These "Christian champions" traversed the country, subverting everything. Slaves and debtors were deemed brothers; masters and creditors tyrants. The excesses of the Circumcellions were so great that Donatus and his brother-bishops were forced to appeal to Taurinus to check them. The Circumcellions kissed the hands which betrayed them, and turned their fury upon themselves. They longed for martyrdom. They invaded pagan temples that death might be found from the sword of some infuriated idolator; they entered courts of justice and frightened judges ordered their instant execution; travellers were stopped and threatened with instant death if they did not slay the suppliants. Days, hours, and places were named that an admiring crowd might witness them cast themselves headlong from some rock into the graves which their posterity would reverence as those of the martyrs. Macarius did not discriminate between moderate Donatist and extreme Circumcellionist. With an iron hand he crushed both. Donatus was banished, and died in exile. The church was triumphant. Optatus saluted Constans as the servant of God who had been privileged to restore unity; but many regretted that unity had been won at such a price. When Donatists afterwards called Christians "Macarians," in scornful allusion to the persecutor of their sect, St. Augustine replied: "Yes, we are Macarians, for that name means 'blessed,' and who is more blessed than Christ to Whom we belong?" but it was natural to him and worthy of him to add, "Don't let us call one another names. Don't cast at me the times of Macarius, and I won't remind you of the madness of the Circumcellions. Let us, as far as possible, work together, because we are all orphans."

It was probably soon after the cessation of the persecution that Gratus, Caecilian's successor, summoned a synod at Carthage, which established (1) the non-iteration of baptism, when duly administered in the name of the Trinity; (2) the necessary restrictions on reverence for martyrs, and on the assignment of that title.

In 361 Julian became emperor. His edict "recalled all the bishops and clergy banished in the reign of Constantius, and granted equal freedom to all parties of the Christian church." The Donatists were not included in this. Two of their bishops, Rogatian and Pontus, waited on the emperor; and left with full permission to return to their country. The return was marked by violence and murder. The Donatists treated the churches as places which had been profaned, washed the walls and altars, tore the vestments to pieces, threw the holy vessels outside and the sacred elements to the dogs. Then they reintroduced their rigorous discipline. Apostates were received only after most humiliating penance, laymen were rebaptized, and clerics reordained. For two years Donatism was in the ascendant and basked in the imperial sunshine. But the cry which went up from the dying Julian's lips ( 363), "Galilean, Thou hast conquered," was also the cry which told the Donatist that his day of triumph had ended.

Donatus had been succeeded by Parmenian, perhaps the ablest and least prejudiced of the Donatist episcopacy. A foreigner by birth, and actually ignorant of many of the saddest and cruellest episodes of Donatist history, he entered upon his duties at Carthage free from the passionate views which marked so many of his followers, and disposed to rate lightly much that to them was of great importance. His literary merit was great and excited the admiration of Optatus, bp. of Milevi, and of St. Augustine, each of whom has left a statement of the current Donatist opinions. The theological disputations between Optatus and Parmenian are preserved in the great work of the former, and evidently Parmenian's opinions are honestly given. Optatus was a man of unquestioned piety, dialectical skill, and orthodoxy; perfectly indifferent to Circumcellion threats, bribery, or corruption; earnestly desirous for unity, if it could be obtained