Page:Dictionary of Christian Biography and Literature (1911).djvu/95

Mauretanian schism of Rogatus, whose followers unchurched the other Donatists, and repudiated the Circumcellions; in the moderate Donatism of Tyconius (the author of a work on exegesis, of which Augustine speaks highly, de Doctr. Chr. III. xxx.), who exposed the inconsistencies of the Donatist position, and was consequently excommunicated by Parmenianus; and lastly, in the formidable Maximianist schism of 393, which resulted in the election of a second Donatist bishop, Maximianus, at Carthage, in opposition to Primianus, the successor of Parmenianus. Over 100 bishops sided with Maximianus; a council of 310 Donatist bishops in 394 decided against him. The civil authority was then invoked against the dissidents, who were persecuted with the usual severity.

Meanwhile the council of Hippo in 393 (supra, § 7 b) had, by judicious reforms and conciliatory provisions, paved the way back to the church for any Donatists who might be disillusioned by the inward breakdown of the sect. But its external position was still imposing. Edicts issued against the Donatists (since 373, Cod. Theod. XVI. vi.) by Valentinian and Gratian had had, owing to the state of the empire, but little effect. The edict of Theodosius against heretics (392, Cod. Theod. XVI. v.) was not enforced against them; in fact, from some time previous to the death of Theodosius in 395 till 398 the imperial writ did not run in the African provinces.

(c) Augustine and Donatism.—When Stilicho recovered Africa for Honorius from the usurper Gildo, Augustine had been a bishop seven years. He had preached, corresponded, and written actively against the Donatists, who had heard his sermons and read his tracts in great numbers. Their leaders had realized that they were now opposed by a champion of unexampled power, and endeavoured to keep their publications from falling into his hands. His earliest episcopal work, contra Partem Donati, is lost. But in 400 he wrote a reply to an old letter of Parmenianus, and the seven books de Bapt. c. Donat. In 401 and 402 he replied to a letter of Petilianus, the Donatist bp. of Cirta, and wrote his letter to the Catholics, de Unitate Ecclesiae, an important contribution to the controversy. In 403 the Catholic bishops in synod at Carthage agreed to propose a decisive conference; the Donatists declined, and in 404 the Catholic synod determined to ask for a revival of the imperial laws against the schism. From 405‒409 the remedy of force was once more tried, with very partial success. In the latter year the Catholic synod petitioned Honorius to order a conference, and as the Donatists were now understood to agree, Marcellinus, a "tribune," was specially commissioned to arrange for the meeting. At the conference Augustine naturally played the principal part on the Catholic side. Marcellinus closed the proceedings by giving judgment in favour of the Catholics, and in 412 this was followed up by an imperial edict of drastic severity.

During this period Augustine wrote, in addition to twenty-one extant letters on the controversy, and four lost works, the following,

which we still have: four books contra Cresconium; one de Unico Baptismo, the Breviculus Collationis (a report of the conference mentioned above), and a book contra Donatistas post Collationem. After 412, physical force had to some extent diminished the need for argument. A few more letters—an address to the people at Caesarea (Algiers), a public discussion with Emeritus, on Sept. 20, 418, two books contra Gaudentium (a Donatist bishop, c. 420),—are the remains of a waning controversy. For a fuller account of the history, and of the contents of some of Augustine's anti-Donatist writings, see art. Donatism, D. C. B. (4-vol. ed.).

It remains to gather up briefly the importance of the controversy in Augustine's life and thought. So far as Donatism fell before argument, its fall was the work of Augustine. But what was the reflex effect of the controversy upon Augustine himself? Augustine was the first Christian writer who made the church, as such, the subject of systematic thought. But this was not wholly the result of the Donatist crisis. He fought Donatism in part with arguments which had been current for over two generations of the controversy, and which we find less lucidly formulated in Optatus, partly with conceptions which his own personal history and reflections had impressed upon his mind before he came into the conflict. The utmost that can justly be said—but that much is important—is that the Donatist conflict crystallized ideas which needed a shock of the kind to bring them into clear shape and form. It was beside the purpose to insist, as Cyprian had done, upon the episcopate, which the Donatists possessed, or upon the unity of the church, which they claimed for themselves. The question at issue went behind these points to the spiritual conditions necessary to the saving efficacy of means of grace. This exists, argued Augustine, only in the Catholic church. The baptism and orders of the Donatists were valid sacramentally, but useless spiritually. In a sense, the Holy Spirit operates in schismatical sacraments, so that a convert to the Catholic church will not be re-baptized or re-ordained. But it is only in the Catholic church that the Spirit operates, as the Spirit of peace and love. "Non autem habent Dei caritatem qui ecclesiae non diligunt unitatem; ac per hoc recte intelligitur dici non accipi nisi in Catholica Spiritus Sanctus" (de Bapt. III. xvi.). Augustine formulates with a clearness not found in any previous writer the distinction between what in later times was called the "gratis gratis data," which confers status only (the indelible "character" of a "baptizatus" or a priest), without any necessary change in the moral or spiritual character; and "gratia gratum faciens," which makes a man not only a member of the visible church, but a real member of Christ, not merely a priest, but a good priest. This distinction was hardly perceived by Cyprian (see Cypr. Epp. 65‒67, esp. 66: "credere quod indigni . . . sint qui ordinantur quid aliud est quam contendere quod non a Deo. . . . sacerdotes ejus in ecclesia constituantur? " ), who regarded a deposed bishop as a mere layman with but "the empty name and shadow" of priesthood. The recognition