Page:Dictionary of Christian Biography and Literature (1911).djvu/295

 without sacrifice of principle; and he sought as much common ground as possible, before stating unhesitatingly where he and his opponent must part. If the usual tone of kindliness and courtesy is occasionally forgotten, if the title "brother" given to Parmenian is replaced by "Antichrist" when Donatus is mentioned, if cool, argumentative reasoning is sometimes dropped for defiant passionate utterance, the difference is intelligible in a character so full of both charity and zeal that St. Augustine called him "a second Ambrose of Milan."

There were two points about which, theoretically, both men were agreed: (1) That there was only one church; and (2) that in that one church there was only one baptism, and this not to be repeated. But disagreement soon began. "A church," said the Donatist, "in which traditors both existed and dispensed the sacraments was no church, and baptism administered by traditors was no baptism." Where, then, was the pure church? with the Catholic or Donatist? How far was the validity of the sacraments dependent upon the purity of the church and the personal character of those who dispensed them? These were old questions, but discussed between Optatus and Parmenian as they had never been before. [ (6); .]

The existence of Donatism was next threatened by divisions within. "As Donatus," says St. Augustine, "sought to divide Christ, so was Donatus divided by the divisions which arose daily amongst his own followers." Rogatists and Maximianists, or individuals like Tichonius, arose to contest or moderate the views of the founders of the sect. [.]

The fiercest blow to Donatism was, however, given by the Maximianist schism. [ (2).] Parmenian died 392, and was succeeded by Primian. Primian imposed a penance on one of his deacons, Maximian; the deacon protested, was excommunicated, and appealed to some neighbouring bishops, who took up his cause and respectfully solicited Primian to give them a hearing or to meet them. Primian declined. In 393 more than 100 malcontent bishops assembled in synod at Cabarsussis, summoned Primian before them, and, on his again refusing to notice them, recited his misdeeds in an elaborate document, excommunicated him, and elected Maximian, procuring his consecration at Carthage. The Donatists of Carthage, now divided into Primianists and Maximianists, had, in their turn, to experience the misery of altar set up against altar. "God," says St. Augustine, "was repaying to them the measure they had paid to Caecilian." Primian and his party were, however, much the stronger. The bps. of Numidia and Mauritania to the number of 310 sided with him; and at the council of Bagai ( 394), presided over by Primian himself, Maximian was excommunicated, and his ordainers and coadjutors commanded to repent and return to the Primianist party before a certain date. The Maximianists shewed little disposition to acquiesce in this decision, and persecution began. Maximian's church was levelled to the ground and his house handed over to a heathen priest. The proconsul Seranus was asked to assist in carrying out the judgment of the council on the refractory. The Maximianists were hunted from place to place, and the treatment of the aged and beloved bp. of Membresa, Salvius, was scandalous and cruel beyond measure. But few Maximianists, however, returned to the main body; the majority struggled on as martyrs, rebaptizing and reordaining those who joined them. Donatism had received a mortal wound.

The action of the Catholic church and the state during this period further helped to check the extension of Donatism. Many Donatists, priests as well as laymen, disgusted with party squabbles and cruel excesses, turned their eyes to the church. They were met with kindness. In 393 a council met at Hippo under the presidency of Aurelius, bp. of Carthage. The measures passed were liberal in spirit and intention. They allowed returning Donatist clergy to retain their clerical position and functions, if they had not rebaptized, and if they brought their congregations with them; and decided that children of Donatists, even if they had received Donatist baptism, should not be excluded from the service of the altar.

The action of the state had varied according as political events had directed imperial attention to Donatists or removed it from them. Valentinian's edict ( 373) deposing any clerical person who rebaptized, and Gratian's successive decrees—the first ( 375) commanding the surrender of their churches; the second ( 377) issued to the Donatist, Flavian, the imperial representative in Africa, enjoining further the confiscation of houses used by them; the third ( 378) commanding the expulsion from Rome of one Claudian, who had gone there to propagate Donatist opinions—produced a good deal of misery; but the political disquiet connected with the murder of Gratian ( 383), the wars between Maximus and Theodosius, the deposition of Maximus and restoration of Valentinian ( 388), made it impossible to enforce these or similar injunctions, and for the time the Donatists enjoyed a comparative freedom from interference. In 392 Theodosius issued his laws against heretics generally, fining all such who performed priestly functions. This was not directed against the Donatists particularly, and was probably not enforced against them previous to the death of Theodosius ( 395). That event was followed by Gildo's usurpation of power in Africa, and his alliance with one of the cruellest Donatist bishops, Optatus of Thamugas. The ravages committed were only stayed by Honorius's victory over Gildo ( 398); and Theodosius's penalty was enforced by Seranus against Optatus and his followers. An edict of Honorius ( 398) decreeing the punishment of death to all who dared to violate churches and maltreat the clergy was evidently directed against the Circumcellions.

Yet the position of the Donatist body was better than that of the Catholic church. The greater part of Africa was Donatist, the church lay crushed and oppressed. Towards the end of the 4th cent. it seemed almost as if the place of the ancient, Catholic, and Apostolic church would be taken by the new usurp-