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HISTORY of Christian Theology

The Donatist Controversy

Most bishops in North Africa required the lapsed Christians to be rebaptized as part of their public acts of penance, especially if they had joined a heretical spinoff religion. This expanded the dispute between the bishops of North Africa and the bishop of Rome regarding rebaptism.

However, a few African bishops sided with the bishop of Rome, creating internal friction within the North African Christian community. This tension became even more acute during the Diocletian persecution between 303 and 305 CE, when many clergy succumbed to pressure and turned over the congregations’ copies of the scriptures to be burned. The faithful Christians called these priests “traitors.” Many of these traitorous bishops were the ones who did not require the lapsed to be rebaptized.

In the midst of this persecution, Roman soldiers had arrested and imprisoned a group of Christians for an unlawful assembly in a village near Carthage. These prisoners were from a congregation that required the lapsed Christians to be rebaptized in contrast to Carthage’s more tolerant approach. When friends and relatives came to bring food and water for the prisoners, the bishop of Carthage and his deacon, Caecilian, conspired with the Roman guards to prevent this kind act of mercy. These compassionate Christians were beaten and their food, dishes, and containers destroyed.1

St. Benedict and Bishop Donatus

A few years later when this bishop died, the rigorous faction hoped they could install a more worthy bishop in his place. However, despite the fact that tradition required the twelve bishops of the region to gather and elect his successor, the tolerant faction rushed ahead and chose his deacon, Caecilian, to be the new bishop of Carthage. When the more numerous traditional bishops arrived, they unanimously objected to Caecilian on the grounds that the bishops who appointed him did not follow protocol, that Caecilian was unworthy, and that he was ordained by a bishop who was a traitor. The rigorous faction left and ordained their own bishop, creating two rival bishops in Carthage.2 This rigorous bishop soon passed away and was replaced by Donatus, from whom the Donatist controversy derived its name. The Donatist faction quickly gained majority support in both the rural and urban areas throughout North Africa, except in Carthage proper, and even there they had a strong presence. 3

The dispute became so intense that most of North Africa cut off its shipments of grain to Rome, on which the city depended. When Constantine became the emperor, he wanted those shipments to resume, and he sought unity within the church that he had selected to become the glue to hold his empire together. In his Edict of Milan, he ordered that Christian church property be returned to the church and offered financial support to its bishops. But which of the two rival factions was entitled to the property and financial support? Because Caecilian was in concert with Rome and wanted the grain shipments to resume, Constantine declared Caecilian the rightful bishop and cut off all support to the Donatist faction. The Donatists appealed, and Constantine appointed a panel of bishops to arbitrate the dispute; they, not surprisingly, ruled in favor of Caecilian. The Donatists again appealed and requested a new counsel comprising of bishops from Gaul, whom they believed would be more neutral. This request was eventually granted, but the bishops from Gaul were outnumbered by bishops from Italy, creating what the Donatists considered a rigged decision against them (the Council of Arles in 314).

This pattern of the emperor calling councils to address theological issues and the bishops doing the emperor’s bidding continued for centuries throughout the Christian world. This practice is referred to as caesaropapism. Bishops voted one way on an issue and then many of the same bishops voted the opposite way a few years later, depending on who the emperor was and his position on the dispute. Even though most Christian historians try to emphasize the independence of the official church from the state, in reality, at this time, the separation was more for show, and the councils were more like advisory boards to the emperor than truly independent institutions. The imperial church was born.

The Donatist faction considered themselves to be the only true Christian church and believed the rest of Christianity had been seduced by the devil and fallen away. They pointed to the persecution they received from the “official” church and civil authorities as proof of their correct standing with God. They believed that the true church of Christ would not be unified with the corrupt secular world. This resonated with the majority of the Christians in North Africa because of their engrained tradition of reverence for martyrs. The Donatists and another rigorous faction in Alexandria became known as the Church of the Martyrs. This dispute continued for centuries. The Donatists survived the conquest of North Africa by the Vandals (who were Arian Christians) but eventually were squashed by the Muslim invaders in 692. 4

This belief in a strong separation between church and state and accepting persecution as a badge of honor was not extinguished and resurfaced over a thousand years later during the Protestant Reformation with the Anabaptists and their prodigy, the Amish and Mennonites traditions.

The Donatist controversy is arguably the most ignored pivotal point of Christian history. It is also a prime example of the victor writing history. This controversy set the future course for various important doctrinal issues, including the validity of church sacraments, the sacraments as means of grace versus symbols of an inner commitment, common consent of the governed, priesthood authority, papal authority, Church structure and succession, the imperial church, and the divine right of kings. Yet very few lay people have even heard of it. Even historians often mischaracterize the issues at stake and fail to realize its significance. Typically, this controversy is described as simply clarifying that the worthiness of a priest does not affect the efficacy of the sacrament/ordinance he performed. At first blush, this seems fair, so people just pass over it. In reality, the controversy involved much more than this, and that is why the succession was hotly and violently contested for over 350 years until the Muslims conquered northern Africa.

Like so many disputes, this controversy was primarily about power and authority. The victorious Catholics framed the dispute as one dealing solely with the worthiness of the person performing the ordinance. Stephen, bishop of Rome, claimed that the efficacy of baptism did not proceed from the person or from the dignity of the one who conferred it but from its administration in the proper manner.5 This argument is referred to as ex opera operantis (out of the action of the one doing the deed versus ex opera operato (out of the operation of the deed itself). Accordingly, the Roman Catholic Church recognized any baptism as valid no matter who performed it or in which sect, provided that it was done in the name of the Father, Son, and Holy Ghost. However, confirmation could only be performed by an ordained bishop of a congregation in communion with Rome.

Cyprian argued that the concern was not so much about the worthiness of the priest but the authority they held. He could not imagine that a priest of a religion that both Rome and the rest of Christianity considered to be anti-Christ could perform a baptism that would be valid in the eyes of God. He wrote:

If they attribute the effect of baptism to the majesty of the name, so that they who are baptized anywhere and anyhow, in the name of Jesus Christ, are judged to be renewed and sanctified, wherefore in the name of the same Christ are not hands laid upon the baptized persons among them, for the reception of the Holy Spirit? Why does not the same majesty of the same name avail in the imposition of hands, which, they contend, availed in the sanctification of baptism?6

CyprianBy analogy, Cyprian argued that one cannot deed title to a house just because they used the proper form. They also require authority to transfer title to the property in order for the deed to be valid. Bishop (Pope) Stephen’s reasoning was the basis for the Catholic doctrine that one does not need authority to baptize in order for the ordinance to be effective. Currently, the Roman Catholic Church justifies this practice by making a distinction between the validity and the efficacy of the baptism. One that is performed by an ordained priest is both valid and effective, but one performed without authority is not valid, but it is still effective and will later become valid when the individual is confirmed by a bishop holding authority.7 However, the logic breaks down when one considers an infant who dies soon after it is born. If the nurse had enough presence of mind to baptize the newborn, the babe goes to heaven while the infant that is not baptized goes to hell, even though neither lived to be confirmed or receive their first communion at age twelve.

The Catholic doctrine of the sacraments being the means of bestowing grace became more entrenched through this controversy. The idea that the ordinance itself bestowed God’s grace existed in the ancient Church as far back as the early second century. This is partially why mothers started baptizing infants in an early period of Christianity and why others, such as Constantine, waited until they were on their deathbeds to be baptized. It was the act itself that saved you, not an internal conversion of your soul.

A similar difference in framing the issues is involved with the selection and ordination to the priesthood. Again, the Roman argument frames it as simply being a dispute over worthiness. However, the Donatists also objected to the ordination of a new bishop based on breach of protocol and tradition. Bishop Irenaeus’s earlier respected treatise emphasized reliance on scripture and tradition, especially of the churches established by an apostle, as the means to determine orthodoxy. This was ignored when the tolerant bishops rushed ahead and ordained a new bishop without waiting for the majority to arrive. They also ignored the tradition of obtaining consent of the governed. The majority of the Christians in the area opposed the appointment of Caecilian. This action set the stage for subsequent appointments being imposed on the members without their consent. Anciently,

the election of the bishop of Rome (the pope) mirrored the election process for bishops in other towns: the local clergy were the electors; neighboring bishops acted as presidents of the assembly and judges of the election; and the laity indicated their approval or disapproval more or less tumultuously. 8

Even though the importance of tradition plays a major role in Catholic canon law, some of these traditions were changed early on. After Constantine had brought security to the Church, the Christian Roman emperors often took part in the institution of a new pope and at times their influence was very marked. From the fourth century onwards, therefore, a new force had to be reckoned with. The occasion for the interference of the Roman emperors and later of the kings of Italy was afforded by disputed elections to the papal chair. 9

An epoch-making decree in the matter of papal elections is that of Nicholas II in 1059. According to this constitution, the cardinal bishops are first to meet and discuss the candidates for the papacy, and select the names of the most worthy. They are then to summon the other cardinals and, together with them, proceed to an election. Finally, the assent of the rest of the clergy and the laity to the result of the suffrage is to be sought.10

The right of the laity in Rome to have veto power over an appointment of the Pope was eroded until it was finally extinguished in 1139 when a council decided the choice was the exclusive providence of the Church’s cardinals. The deterioration of the laity’s right of consent throughout the Christian world can be traced back to the Donatist controversy.

Constantine changed Christianity forever when he created an Imperial church, and many of these changes are illustrated in the Donatist controversy.

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1 Tarmo Toom, An Expedient Doctrine: Separation of Church and State in the Donatist Controversy, Vol. 20 No. 1 (2020): Journal of European Baptist Studies, p 67.

2 Whitehouse, The Course of the Donatist Schism in Late Roman North Africa, Liverpool University Press 2018, p 23.

3 Supa, p. 17.

4 Arguably, the best treatise on the Donatist controversy is Brent Shaw’s magnum opus, Sacred Violence: African Christians and Sectarian Hatred in the Age of Augustine, published in 2011.

5 Barker, Apostasy from the Divine Church, p 170.

6 Barker, Apostasy from the Divine Church, p 169, quoting Cyprian Epistle LXXIII.

7 Barker, Apostasy from the Divine Church, p 173.

8 https://www.britannica.com/topic/papal-conclave, downloaded 1-7-2024.

9 https://www.newadvent.org/cathen/11456a.htm, downloaded 1-7-2024.

10 Ibid.

IMAGES:

Saint Stephen, king of Hungary Receiving the Legate, by Pieter Jozef Verhaghen, 1770, Hungarian National Gallery, [PD-old-100]

St Benedict and Bishop Donatus, by Gherardo Starnina, National Museum, Sweden, [PD-old-100]

Portrait of Cyprian, [PD]

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