A Donatist is a member of a rigoristic, schismatic Christian sect, strongly opposed by Saint Augustine, that arose in North Africa in the fourth century a.d. and believed in sanctity as requisite for church membership and administration of all sacraments. What they taught is that sanctity is necessary to validly administer the Sacraments. ST. OPTATUS, Bishop of Milevis in Africa, is perhaps the least known of all the Fathers of the Church. His treatise against the Donatists-the one work that he left to posterity, was translated into French in 1564.1 It is extremely improbable that, but for this exception, it has, until now, ever appeared in any language save Latin. It is quite certain that it has never yet been clothed in an English dress. There is indeed an advertisement still to be seen in The Oxford Library of the Fathers, in which it was announced (in 1848) that a translation of St. Optatus into English would 'soon' appear. Sixty-eight years have elapsed; but this intention has not yet been carried into execution. Until recently st. Optatus could hardly be found, even in the original Latin, anywhere but in the edition published by Du Pin at Antwerp in 1702, and subsequently incorporated by Migne. His work was until 1870 out of the reach of all persons who had not access to the largest libraries. In 1870-it is true Fr. Hurter, S.J., published Du Pin's text in convenient form with short notes, and in 1893 a new critical edition was brought out (edited by the late Professor Ziwsa) in the Corpus Scriptorum Ecclesiasticomm, which has now for many years been in course of publication at Vienna. Comparatively few people, however, have heard of this excellent edition of the Latin Fathers; still fewer are aware that its volumes may be purchased separately, and that for the sum of a few shillings they may possess themselves of 'the Seven Books of St. Optatus concerning the Schism of the Donatists, against Parmenian.' Indeed it is not too much to say that the very name of Optatus is barely known even to many students of theology and ecclesiastical history. Yet his is no mean name, and he cannot be ignored with safety, for he has bequeathed to the Church material of no small value, both to the theologian and the ecclesiastical historian. Optatus was held in high repute by the great Augustine, upon whom his influence was undoubtedly considerable. To this Harnack bears witness 'Even when he entered into the Donatist controversy, Augustine did so as a man of the second or indeed the third generation. He therefore enjoyed the great advantage of having at his disposal a fund of conceptions and ideas already collected. In this sphere Optatus especially had worked before him.' The work of St. Optatus is, therefore, of consequence not only from the point of view of history-he is the historian of Donatism in its origins-but also from that of doctrine-of 'conceptions and ideas.' It derives special importance from the fact that here we find the first sustained argument from the Catholic side not merely against heresy (false doctrine) but also against schism (separation from the Church). Heresies come and go. They are essentially ephemeral, according to some transitory fashion of mental speculation. And in fact history proves that the limit of their duration is hardly known to last four centuries. Often indeed they pass into all but complete oblivion. Thus it comes about that a long and sometimes weary discussion concerning a heresy which has perhaps long since vanished from the midst of men is apt to lose much of its actuality. But the Church dies not, and in every age excuses are found by the rebellious for their rebellion against her supreme authority. The argument against heresy is necessarily specialised and multiform; the argument against schism is very simple and admits of no substantial variation in its presentment.

Employs the sectarian battles which divided African Christians in late antiquity to explore the nature of violence in religious conflicts.

The Donatist schism in Africa began in 311 and flourished just one hundred years, until the conference at Carthage in 411, after which its importance waned. St. Augustine began his victorious campaign against Donatism soon after he was ordained priest in 391. His popular psalm or "Abecedarium" against the Donatists was intended to make known to the people the arguments set forth by St. Optatus, with the same conciliatory end in view. It shows that the sect was founded by traditors, condemned by pope and council, separated from the whole world, a cause of division, violence, and bloodshed; the true Church is the one Vine, whose branches are over all the earth. After St. Augustine had become bishop in 395, he obtained conferences with some of the Donatist leaders, though not with his rival at Hippo. In 400 he wrote three books against the letter of Parmenianus, refuting his calumnies and his arguments from Scripture. More important were his seven books on baptism, in which, after developing the principle already laid down by St. Optatus, that the effect of the sacrament is independent of the holiness of the minister, he shows in great detail that the authority of St. Cyprian is more awkward than convenient for the Donatists. The principal Donatist controversialist of the day was Petilianus, Bishop of Constantine, a successor of the traditor Silvanus. St. Augustine wrote two books in reply to a letter of his against the Church, adding a third book to answer another letter in which he was himself attacked by Petilianus. Before this last book he published his "De Unitate ecclesiae" about 403. To these works must be added some sermons and some letters which are real treatises.

This detailed study gives a convincing picture of an interesting phase in North African nationalism, and illustrates how significant was the controversy in forcing Augustine to formulate his doctrines of the Church, the relations between Church and State, and the administration of the Sacraments.

The Lord Jesus Christ intended his kingdom present on earth, the Church of God, to be one, holy, catholic, and apostolic. Prior to the Protestant Reformation in the sixteenth century, history tells of the most egregious division in the Church between the Latin West and Byzantine East in AD 1054 and following. How can it be that Catholics and Orthodox share a thousand years of ecclesial life together in one faith, sacramental order, and hierarchical government, only to have that bond of communion broken? Historians and theologians throughout the years have spilled much ink in recounting the causes and effects of this dreadful and heart-wrenching division, and among the many debates that exist between Catholics and Orthodox, none are as vital to the task of reconciliation as the subject of the papacy. In The Papacy: Revisiting the Debate between Catholics and Orthodox, Erick Ybarra examines sources from the first millennium with a fresh look at how methodology and hermeneutics plays a role in the reading of the same texts. In addition, he conducts a detailed investigation into the most significant points of history in order to show what was clearly accepted by both East and West in their years of ecclesiastical unity. In light of this clear evidence, the reader of The Papacy is free to decide whether contemporary Catholicism or Eastern Orthodoxy has maintained the heritage of the first millennium on the understanding of the Papal office.

Despite real progress in ecumenical relations between Catholics and Eastern Orthodox, the last several years have seen an increase in bitter attacks on papal supremacy and infallibility. In this newly revised and expanded work, James Likoudis treats in detail Eastern Orthodox ecclesiology and replies to objections made to critical elements of Roman Catholic doctrine on: The pope’s primacy of supremacy and infallibility, The procession of the Holy Spirit, The filioque clause, The dogma of the Immaculate Conception, Purgatory, and The development of doctrine. With The Divine Primacy of the Bishop of Rome & Modern Eastern Orthodoxy, Likoudis contributes to today’s Catholic–Orthodox dialog by going back to the “undivided Church of the First Millennium,” where we see clearly the existence of a papal primacy of universal jurisdiction.

With this volume, Donatism regains its voice and its hagiography is available in English for the first time. The stories included provide a unique opportunity to glimpse the daily life of the church which for over a century was the faith of the majority of North African Christians. The narratives represent the lives and deaths of Christians who carried on pre-Constantine traditions from the fourth century to the advent of Islam.