Course:Carey HIST501/Project 1/Donatism

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Donatus and Donatists

Illustration of Donatus
An Illustration of Donatus

Donatus Magnus was the bishop of Carthage (313-55 CE), an ancient city located in the modern-day Tunisia. Donatus and his large number of followers, called Donatists, led the protest against catholic practices.[1] [2]

The Donatist schism began in North Africa in 311 CE,[3] mostly from Numidia, in modern Algeria.[4] The Donatists elected their very own first bishop of Carthage in 312 CE (later succeeded by Donatus himself), after rejecting Caecilian, the catholic bishop. This objection was based on the person who consecrated him named Felix Apthungi, a traditor who had allegedly been guilty of traditio. Traditio refers to the “surrendering” or “betrayal” of the Scriptures to be burned during Diocletian’s Great Persecution. Like Judaism, African Christianity was a belief of the holy book, and therefore, the handing over of invaluable biblical texts to persecutors was deemed by the Donatists as apostasy and disqualified these sinful offenders from the church leadership.[5] [2] [6]

The Donatists flourished amid persecution by emperors. A protracted assembly in Constantine later years gathered 270 Donatist bishops. At their peak around 394 CE, Donatists assembled 301 bishops.[7]

Donatism

What is Donatism.jpg

In essence, Donatism was a protest movement, an upright movement for a holy church, purity of discipline, and unwavering boldness against godless authority of “illegitimate” bishops. The Donatists argued that they represented the true church and the catholics were apostate, on the account that their priests were ordained by bishops who had sinned so gravely (See "Traditor"). Their convictions were also solidified by persecution and martyrdom, the fate of all the righteous. Donatism was inspired by the culture of African Christianity, such as represented by Tertullian and Cyprian. Inevitably, it accumulated waves of popular social and economic discontent without being itself a revolutionary or nationalist movement. One group of the Donatists comprised runaway slaves, ruined peasants, and the non-Roman population of northern Africa called Circumcellion,[8] considered themselves “warriors of Christ”. This fringe of the Donatists, who were devoted to martyrdom, fought to right wrongs and to intimidate Donatist waverers and catholic clergy.[9]

Timeline

Map: Constantine The Great and the Christian Church
Map: Constantine The Great and the Christian Church[10]
  • 311 CE - The Donatist schism began in North Africa
  • 312 CE - The Donatist elected their first bishop of Carthage
  • 313-55 CE - Donatus became the bishop of Carthage. Their followers became Donatists
  • 314 CE - Council of Arles ruled against the Donatists
  • 317-21 CE - Constantine attempted to suppress Donatism
  • ca. 350-391/392 CE - Parmenian succeeded Donatus as bishop
  • 361-363 CE - Emperor Julian's tolerant rule
  • 394 CE - Donatist movement peaked with assembly of 310 bishops
  • 396-430 CE - Augustine held the church leadership as Bishop of Hippo
  • 405 CE - Edict of Unity, the begin of legal sanctions to repress Donatism
  • 411 CE - Carthage convention
  • 429-533 CE - Donatists and catholics both suffered under Vandal's rule
  • ca. 647 CE - The start of Muslim conquest of North Africa

Opponents & Controversy

Church leaders, including the traditores, argued that penance was available for all sins. Hence, having endured the necessary acts of penance, traditores were not only forgiven, but also restored to complete communion and thus to office.[6]

Sculpture of Constantine the Great
Sculpture of Constantine the Great

Ironically, it was Donatists who first demanded adjudication of their cause. From the beginning of Constantine’s reign, most Christians concurred with the emperor that he had a great influence with the church. Constantine accepted the jurisdiction although he referred the issue to the bishops at the Council of Arles (314 CE) who ruled decisively against the Donastists.[1] Multiple examinations cleared Felix and Caecilian; hence, Constantine, with catholic support, attempted to coerce the Donatists (317-21 CE). Constantine said: “I am going to make plain to them what kind of worship is to be offered to God…. What higher duty have I as emperor than to destroy error and repress rash indiscretions, and so cause all to offer to Almighty God true religion, honest concord and due worship?” Despite his threat to visit Africa did not materialize, Constantine ordered the Donatist church to be confiscated and their leaders excommunicated. Donatists resistance over the years resulted in mass number of martyrs. Seeing that his action was ineffective, Constantine revoked his verdict, however, the oppressions continued under Emperor Constans in 347-48 CE until Emperor Julian’s tolerant rule in the 360’s CE. Although Donatism had become the major church in northern Africa, its fortunes declined after Parmenian (Donatus’s successor). In 370’s CE and 390’s CE, the Roman successfully put down local revolts, but any attempts to root them out completely failed. [1] [11] [9]

Scene of Augustine debates the Donatists
Scene of Augustine debating the Donatists from Restless Heart

Donatism and its followers were widespread in North Africa and in some regions represented the majority during Augustine’s leadership. By the time the bishop of Hippo held the church leadership (396-430 CE), Donatism was approximately a century old. Augustine rejected the Donatist’s belief of a pure church. He claimed that the church must constitute a diverse multitude of good and bad people until the day of judgement, a view he drew from Jesus’ parable of the weeds in Matthew 13:24-30. Augustine’s appeal however, neglected the fact that Jesus was referring to the whole world rather than the church.[2]

On the matter of sacraments, Donatists contested that the validity of the sacrament depends on the moral standing of the minister. This was refuted by Augustine, who claimed that the sacrament’s validity truly rests in Christ. What required of the priests is his awareness that he administered God’s grace for the church.[2]

Both Augustine and Aurelius of Carthage were Donatists main opponents. Augustine released comprehensive historical and theological counter arguments and a justification of coercion, while Aurelius produced effective pressures with his organizing ability. Donatists' stubborn resistance led Augustine who initially opposed to coercion to later support it.[2] Edict of Unity (405 CE), followed by the convention in Carthage (411 CE) where 286 catholic bishops confronted 284 Donatists finally provided legal sanctions to repress Donatism, particularly in the better policed cities near the coast.[7] [9]

Impact of Donatism Controversy to the Christian Church

Despite Constantine’s wish to maintain Christian unity, theological disputes led by the Donatists in Carthage, who stubbornly contested for ritual holiness and total separation of church and state, eventually caused a major Christian division.[10] The African church had grown immensely in the third century, but response to imperial decrees and reverence for confessors and martyrs resulted in great disunity between the Donatists and catholics. Bishops were ranged against bishops in many villages and towns.[7]

The Donatism controversy also eventually gave birth to the principle that assert baptism and ordination does not depend on the moral character of the person who performs it, but rather on Christ and the Spirit. As a result, it became a general practice today to welcome members back into the church after a temporary lapse from the faith, providing they show evidence of repentance. Donatists obviously rejected this view and rebaptized orthodox Christians who joined their church.[5]

Repeated suppressions under Emperor Constans triggered Donatus’ well-known question: “What has the Emperor to do with the church?” Most of the conflict between state and church during the fourth century indeed pertains to this question.[11] [9]

The most crucial feature of the Donatists affair is that it marked the first use of authoritarian government power on behalf of the church. Constantine’s proclamation against the persecution of believers would now be applicable only to some Christians. This case also recognized the state as the lawful arbiter of church policies.[6] Last but not least, Augustine’s support to use coercion in suppressing Donatists resistance later also used to justify ruthless acts of the inquisition against Christian dissenters.[2]

Decline

Carthage Ruins
Carthage Ruins

Under the rule of Vandal (429-533 CE), the catholics and Donatists mutually suffered. This probably led them to finally accepting each other. Donatism started to revive but diverging less and less from the catholic body.[9]

Strife within Christendom in North Africa, like the Donatists controversy and suppression, made the victory of Islam much easier. Many Christians converted to Islam, with its clear statement of faith and strong emphasis on brotherhood.[12] Moreover, Augustine’s repression may have weakened the church ability to withstand the invasion of Moors in the seventh century, which brought the demise of Christianity in North Africa.[11]

References

  1. ↑ 1.0 1.1 1.2 Ehrman, Bart D (2017). The Triumph of Christianity. New York: Simon & Schuster. p. 124. ISBN 978-1-5011-3670-2.
  2. ↑ 2.0 2.1 2.2 2.3 2.4 2.5 Shelley, Bruce L (2021). Church History in Plain Language. Grand Rapids: Zondervan Academic. pp. 163–4. ISBN 978-1-4514-9970-4.
  3. ↑ Dowley, Rowland, Tim & Nicholas (2016). Atlas of Christian History. Minneapolis: Fortress Press. p. 154. ISBN 978-1-4514-9970-4.
  4. ↑ Visalli, Gayla, Editor (1992). After Jesus, The Triumph of Christianity. Plesantville, N.Y: Reader's Digest Association. p. 214. ISBN 978-0-89577-392-0.
  5. ↑ 5.0 5.1 Dowley, Tim (1995). Introduction to the History of Christianity. Minneapolis: Fortress Press. p. 92. ISBN 978-0-8006-2935-9.
  6. ↑ 6.0 6.1 6.2 Stark, Rodney (2012). The Triumph of Christianity: How the Jesus Movement Became the World’s Largest Religion. New York: Harper One, an imprint of Harper Collins. pp. 176–7. ISBN 978-0-06-200769-8.
  7. ↑ 7.0 7.1 7.2 Dowley, Tim (1995). Introduction to the History of Christianity. Minneapolis: Fortress Press. pp. 204–5. ISBN 978-0-8006-2935-9.
  8. ↑ "Circumcellion". Merriam Webster. Retrieved October 11, 2021.
  9. ↑ 9.0 9.1 9.2 9.3 9.4 Dowley, Tim (1995). Introduction to the History of Christianity. Minneapolis: Fortress Press. pp. 210–11. ISBN 978-0-8006-2935-9.
  10. ↑ 10.0 10.1 Dowley, Rowland, Tim & Nicholas (2016). Atlas of Christian History. Minneapolis: Fortress Press. p. 26. ISBN 978-1-4514-9970-4.
  11. ↑ 11.0 11.1 11.2 Dowley, Tim (1995). Introduction to the History of Christianity. Minneapolis: Fortress Press. pp. 142–3. ISBN 978-0-8006-2935-9.
  12. ↑ Dowley, Rowland, Tim & Nicholas (2016). Atlas of Christian History. Mienneapolis: Fortress Press. p. 47. ISBN 978-1-4514-9970-4.
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