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 persecution of the party of Arsacius and Atticus was violent and unsparing. The compulsory dispersion of the society of young females of which she was head, and who, like her, had refused to hold communion with the intruding bishops, was a great sorrow to her (ib. 4, p. 577 ) But the dates of these letters are uncertain. The style in which she is addressed in this correspondence is "at once respectful, affectionate, and paternal" (Stephens, S. Chrysostom, p. 383), "but it exhibits a highly-wrought complimentary" tone, full of "bold and lavish praise" of her many signal virtues which is "too widely remote from the mind and taste of our own times to be fairly estimated by us." Chrysostom wrote for her consolation a special treatise on the theme that "No one is really injured except by himself" (t. iii. pp. 530–553); as well as one "to those who were offended by adversities" (ib. pp. 555–612). To both of these he refers in his 4th letter to her (Ep. 4, p. 576 C). The date of her death cannot be determined. She was living when Palladius pub. his Dialogue in 408, but not when the Lausiac History was pub. in 420.

[E.V.]

Optatus (6), bp. of Milevis, or Mileum (Milah), in Numidia, 25 m. N.W. of Cirta (Shaw, Trav. p. 63), a vigorous opponent of the Donatists. He himself says that he wrote about 60 years, or rather more, after the persecution under Diocletian. St. Jerome speaks of him as having written during the reigns of Valentinian and Valens,

365–378. But in bk. ii. of his treatise Siricius is mentioned as bp. of Rome, "qui est noster socius." As Siricius did not succeed Damasus until 384, he may have outlived the period mentioned by St. Jerome and himself inserted these words later. The date of his death, however, is unknown. St. Augustine mentions him once in the same sentence as St. Ambrose, and elsewhere as a church-writer of high authority, even among Donatists. (Opt. c. Don. i. 13, ii. 3; Hieron. Vir. Illustr. c. 110, vol. ii. p. 706 ; Aug. c. Don. ep. (''de Unit. Eccl.) 19, 50; c. Parm. i. 3, 5; Brevic. Coll. 20, 38; Doctr. Christ. ii. 40, 61; Baronius, Ann. vol. iv. p. 243; Morcelli, Afr. Chr. ii. 275; Dupin, Optatus Praef.'' 1.)

His treatise against the Donatists is in the form of a letter to Parmenian, Donatist bp. of Carthage, in six books, with a seventh of doubtful authenticity.

Bk. i. opens with a eulogy of peace, which he complains that the Donatists set at nought by reviling the Catholics. He adds some compliments to Parmenian, as the only one of his party with whom he can communicate freely, and regrets being compelled to do so by letter because they refuse to meet for conference. Five points put forward by Parmenian call for discussion, to which Optatus adds a sixth. (1) In accusing Catholics of "tradition," particulars ought to be specified of time and place. (2) The true church ought to be defined. (3) Which side was really responsible for calling in the aid of the soldiers. (4) What Parmenian means by "sinners" whose "oil and sacrifice" God rejects. (5) The question of baptism. (6) The riotous and rash acts of the Donatists. Optatus finds fault with Parmenian for his inconsiderate language about our Lord's baptism, to the effect that His flesh required to be "drowned in the flood" of Jordan to remove its impurity. If the baptism of Christ's body were intended to suffice for the baptism of each single person, there might be some truth in this, but we are baptized, in virtue not of the flesh of Christ, but of His name, and moreover we cannot believe that even His flesh contracted sin, for it was more pure than Jordan itself. The purpose of Optatus is to shew that it was not the church which cast off the Donatists, but they who separated from the church, following the example of Korah and his company. When they disclaim the right of princes to interfere in the affairs of the church they contradict their forefathers, who, in the matter of Caecilian, petitioned Constantine to grant them judges from Gaul instead of from Africa.

In bk. ii. Optatus discusses what the church, the dove and bride of Christ, is (Cant. vi. 9). Its holiness consists in the sacraments and is not to be measured by the pride of men. It is universal, not limited, as Parmenian would have it, to a corner of Africa, for if so where would be the promises of Pss. ii. 8, lxxii. 8? And the merits of the Saviour would be restricted, Pss. cxiii. 3, xcvi. 7. The church has five gifts: (1) The chair of Peter. (2) The angel inseparably attached to that chair, apparently the power of conferring spiritual gifts, which resides in the centre of episcopal unity. Parmenian must be aware that the episcopal chair was conferred from the beginning on Peter, the chief of the apostles, that unity might be preserved among the rest and no one apostle set up a rival. This chair, with whose exclusive claim for respect the little Donatist community can in no way compete, carries with it necessarily the "angel" ("ducit ad se angelum"), unless the Donatists have this gift enclosed for their own use in a narrow space, and excluding the seven angels of St. John (Rev. i.), with whom they have no communion; or if they possess one of these, let them send him to other churches: otherwise their case falls to the ground. (3) The holy spirit of adoption, which Donatists claim exclusively for themselves, applying to Catholics unjustly the words of our Lord about proselytism (Matt. xxiii. 15) (4) The fountain (probably faith) of which heretics cannot partake, and (5) its seal, "annulus" (probably baptism) (Cant. iv. 12). A want of clearness in the language of Optatus renders his meaning here somewhat doubtful. The Donatists add a sixth gift, the "umbilicus" of Cant. vii. 2, which they regard as the altar; but this, being an essential part of the body, cannot be a separate gift. These gifts belong to the church in Africa, from which the Donatists have cut themselves off, as also from the priesthood, which they seek by rebaptism to annul, though they do not rebaptize their own returned seceders. But these gifts belong to the bride, not the bride to them. They regard them as the generating power of the church instead of the essentials (viscera), viz. the sacraments, which derive their virtue from the Trinity. Parmenian truly compares the church to a garden, but it is God Who plants the trees therein, some of which Donatists seek to exclude. In offering the