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 Novatianism has been noted by many, both ancients and moderns, e.g. Epiph. Haer. 59; Hieron. Opp. Migne, ''Patr. Lat. t. i. 188, Ep. ad Marcellam, 457, Ep. ad Oceanum''; t. vii. 697 ''cont. Jovinian.'' lib. ii.; Gieseler, H. E. t. i. pp. 213–215, 284, ed. Clark; Neander, Anti-Gnostic, t. ii. p. 362; Bunsen, ''Christ. and Mankind, t. i. 395, 428; Pressensé, Life and Pract. of Early Ch.'' lib. i. cc. 6, 7; Baur, l.c. pp. 124–126. With Donatism Novatianism is also allied, for the treatment of the lapsed underlay that schism too. Other points of similarity between the three may be noted. They all sprang up, or found their most enthusiastic supporters, in Africa. Each arose simultaneously with great persecutions. The two earliest, at least, proved their essential oneness, uniting their ranks in Phrygia in the 4th cent. Novatianism may be regarded as a conservative protest on behalf of the ancient discipline against the prevalent liberalism of the Roman church (Baur, l.c. p. 271). The sterner treatment of the lapsed naturally found favour with the more enthusiastic party, who usually give the tone to any religious society. Thus Eleutherus, bp. of Rome, in the latter part of 2nd cent. was inclined to take the Puritan view (Eus. H. E. lib. v. c. 3). Ozanam (Hist. of Civilization in 5th Cent. t. ii. p. 214, Eng. trans.) has noted an interesting proof of the prevalence of this view in Rome. Archaeologists have often been puzzled by the symbol of a Good Shepherd carryings a kid, not a lamb, on his shoulders, found in the cemetery of St. Callistus. Ozanam explains it as a reference by the excavators of the cemetery to the prevalent Montanist doctrine, which

denied the possibility of a goat being brought back in this life. Novatianism thus fell upon ground prepared for it, and found in every quarter a body of ready adherents. But Novatian was the first to make the treatment of the lapsed the express ground of schism. In fact, many continued to hold the same view within the church during the next 150 years (cf. Hefele, Councils, t. i. p. 134, Clark's ed.; Innocent I. Ep. iii. ad Exuperium, in Mansi, iii. 1039). This fact accounts for the rapid spread of the sect. In Africa they established themselves in many cities within the course of the two years subsequent to Novatian's consecration in the spring of 251. [.] In S. Gaul Marcian, bp. of Arles, joined them (Cyp. Ep. lxviii.; Greg. Turon. Hist. Francor. lib. i. in Migne, Patr. Lat. lxxi. 175). In the East they made great progress. Between 260 and the council of Nice we hear scarcely anything about them. The controversies about Sabellianism and Paul of Samosata, together with the rising tide of Arianism, occupied the church during the concluding years of the 3rd cent., while the peace it enjoyed prevented the question of the lapsed becoming a practical one. During this period, however, Novatianist doctrine became harder and sterner. Obliged to vindicate their position, they drew the reins tighter than Novatian had done. With him idolatry was the one crying sin which excluded from communion. During the long peace there was no temptation to this sin, therefore his followers were obliged to add all other deadly sins to the list (Socr. H. E. vii. 25; Ambr. de Poenit. lib. i. cc. 2, 3; Ceill. v. 466, 467) At the council of Nice we find them established far and wide, with a regular succession of bishops at the principal cities of the empire and of the highest reputation for piety. The monk Eutychian, one of their number, was a celebrated miracle-worker, reverenced by Constantine himself, who also endeavoured to lead one of their bishops,, to unite with the Catholics (Socr. H. E. i. 10, 13). During the 4th cent. we can trace their history much more clearly in the East than in the West, for Socrates gives such copious details as to lead some (Nicephorus, Baronius, and P. Labbaeus) to suspect that he was a member of the sect. In the East their fortunes were very varying. Under Constantine they were tolerated and even favoured (Cod. Theod. ed. Haenel, lib. xvi. tit. v. p. 1522). Under Constantius they were violently persecuted, together with the rest of the Homoousian party, by the patriarch Macedonius. Socrates (ii. 38) mentions several martyrs for the Catholic faith whom they then furnished, especially one Alexander, a Paphlagonian, to whose memory they built a church at Constantinople existing in his own day. Several of their churches, too, were destroyed at Constantinople and Cyzicus, but were restored by Julian upon his accession, and Agelius their bishop was banished. "But Macedonius consummated his wickedness in the following manner. Hearing there was a great number of the Novatian sect in the province of Paphlagonia, and especially at Mantinium, and perceiving that such a numerous body could not be driven from their homes by ecclesiastics alone, he caused, by the emperor's permission, four companies of soldiers to be sent into Paphlagonia that, through dread of the military, they might receive the Arian opinion. But those who inhabited Mantinium, animated to desperation by zeal for their religion, armed themselves with long reaping-hooks, hatchets, and whatever weapons came to hand, and went forth to meet the troops, on which, a conflict ensuing, many indeed of the Paphlagonians were slain, but nearly all the soldiers were destroyed." This persecution well-nigh brought about a union between the Catholics and the Novatianists, as the former frequented the churches of the latter party during the Arian supremacy. The Novatianists, however, as in Constantine's time, obstinately refused to unite with those whose church-theory was different from their own, though their faith was alike. Under Valens, seven years later, 366, they suffered another persecution and Agelius was again exiled. Under Theodosius their bp. at Constantinople, Agelius, appeared in conjunction with the orthodox patriarch Nectarius as joint defenders of the Homoousian doctrine at the synod of 383, on which account the emperor conferred on their churches equal privileges with those of the establishment (Socr. H. E. v. 10, 20). John Chrysostom's severe zeal for church discipline led him to persecute them. When visiting Ephesus to consecrate a bishop 401, he deprived them of their churches, an act to which many attributed John's subsequent misfortunes. An expression