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Religious Intolerance in the Later Roman Empire - Bad request ...

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However, Caecilian’s apparent disapprobation of <strong>the</strong> esteem which <strong>the</strong> martyrs<br />

enjoyed was not an <strong>in</strong>dictable offence, but was probably <strong>the</strong> most significant<br />

underly<strong>in</strong>g factor lead<strong>in</strong>g to <strong>the</strong> enmity of many, especially Numidian bishops, and<br />

hence to <strong>the</strong> actual beg<strong>in</strong>n<strong>in</strong>g of <strong>the</strong> schism. Officially however, his opponents<br />

focused on <strong>the</strong> <strong>in</strong>volvement of an alleged traditor, Felix of Apthungi, <strong>in</strong> Caecilian’s<br />

enthronement. Such an <strong>in</strong>volvement would, of course, on <strong>the</strong> precedents set under<br />

Cyprian, render Caecilian’s position <strong>in</strong>valid. Caecilian was accepted by all <strong>the</strong><br />

important sees without objection, except Secundus of Tigisis <strong>in</strong> Numidia who went to<br />

Carthage with seventy Numidian bishops and held a council, to which Caecilian was<br />

<strong>in</strong>vited, <strong>in</strong> order to <strong>in</strong>vestigate <strong>the</strong> allegations. Caecilian naively offered to be re-<br />

enthroned if <strong>the</strong> Numidians could prove that Felix was a traditor. This apparent<br />

admission of guilt hardened <strong>the</strong> Numidians’ resolve and <strong>the</strong> council condemned<br />

Caecilian and declared that traditores could only be readmitted after rigorous penance.<br />

Caecilian was replaced as bishop by Major<strong>in</strong>us (a servant of <strong>the</strong> humiliated Lucilla) and<br />

<strong>the</strong> Numidians returned home. Major<strong>in</strong>us died soon afterwards and was replaced by<br />

Donatus. 18 As it happens, Felix was declared <strong>in</strong>nocent of traditio by an imperial<br />

<strong>in</strong>vestigation <strong>in</strong> 314 or 315, but that mattered little to <strong>the</strong> <strong>in</strong>fant Donatist Church. 19<br />

Optatus’ statement that <strong>the</strong> schism “was brought forth by <strong>the</strong> anger of a humiliated<br />

woman [Lucilla], nourished by ambition, streng<strong>the</strong>ned by avarice [of Botrus and<br />

Celestius]” 20 may be partially correct, but at best it ignores any underly<strong>in</strong>g tensions<br />

with<strong>in</strong> <strong>the</strong> African church that expressed <strong>the</strong>mselves through Caecilian’s encounter<br />

with Lucilla and, as part of that, <strong>the</strong> considerable veneration that many North African<br />

Christians felt for <strong>the</strong> martyrs, (whose provenance <strong>the</strong>y, more than <strong>the</strong> Church<br />

decided) which was equally opposed by o<strong>the</strong>r North African Christians.<br />

The government became <strong>in</strong>volved <strong>in</strong> <strong>the</strong> dispute almost immediately after<br />

Constant<strong>in</strong>e had secured <strong>the</strong> west and (<strong>in</strong> practice) by default. In <strong>the</strong> w<strong>in</strong>ter of 312/13<br />

18 Opt. 1.19-20; Frend (1952) 18-20<br />

19 Opt App 2 <strong>in</strong> Maier (1987) 175-87; Frend (1952) 22<br />

20 Opt. 1.19 Scism a igitur illo tem pore confusae m ulieris iracun dia peperit, am bitus nutriuit, av arita roboruit<br />

57

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