Carthage, Canon 93: Instructions for the Envoys Against the Donatists

Canon 93. The nature of the instructions the envoys received against the Donatists. [a]

The memorandum of instructions for our brothers Theasius and Evodius, sent as envoys from the Council of Carthage to the most glorious and most religious princes. When, by the Lord’s help, they have come into the presence of the most devout princes, they are to explain to them how fully and confidently, following the direction of the previous year’s council, the leaders of the Donatists had been urged by the city authorities to assemble. The purpose was that, if they really meant what they professed, they might choose suitable men from among themselves and enter into a peaceful conference with us in Christian gentleness, and not hesitate to declare frankly whatever they held to be the truth. In this way, from such a conference, the sincerity of the catholic position, which has stood out plainly for so long a time, might be seen even by those who were opposing it out of ignorance or stubbornness. But held back by their lack of confidence, they hardly dared to reply. And indeed, because we had done for them what befits bishops and peacemakers, and they had no answer to give to the truth, they turned to unreasonable acts of brute force. They treacherously attacked many of the bishops and clergy, to say nothing of the laity. Some of the churches they actually invaded, and they tried to assault still others.

So now it is fitting for the gracious clemency of their majesties to take measures so that the catholic church, which bore them in her womb as worshipers of Christ and has nourished them with the strong food of the faith, may be defended by their foresight. Otherwise violent men, taking advantage of a time of religious excitement, may overcome by fear a weak people whom they were not able to lead astray by argument. It is well known how often the vile gatherings of the Circumcellions have been forbidden by the laws, and also condemned by many decrees of the emperors, their majesties’ most religious predecessors. Against the madness of these people it is neither unusual nor contrary to the holy Scriptures to ask for secular protection, since Paul the Apostle, as is told in the authentic Acts of the Apostles, warded off a plot by certain lawless men with the help of the soldiers. So now we ask that the catholic churches be given, without any pretense, the protection of the companies of soldiers stationed in each city, and of the holders of the estates outside the towns in the various places. At the same time it will be necessary to ask them to order that the law set out by their father Theodosius, of pious memory, be confirmed anew. That law imposed a fine of about seven pounds of gold on both those who ordain and those who are ordained among the heretics, and it was also directed against owners at whose houses their meetings were held. It should be confirmed so that it may take effect against people of this kind when catholics, provoked by their schemes, bring a complaint against them. In this way, through fear at least, they may stop making schisms and stop the wickedness of the heretics, since they refuse to be cleansed and corrected by the thought of eternal punishment. [b]

Let a request also be made that their piety at once renew the law that takes from heretics the power to receive or to leave property by gift or by will. In this way every right of giving or receiving may be taken from those who, blinded by the madness of stubbornness, are determined to remain in the error of the Donatists. As for those who are willing to correct themselves for the sake of unity and peace, let them be allowed to receive their inheritance, the law notwithstanding, even though the gift or inheritance was left to them while they were still living in the error of the heretics. Excepted, of course, are those who have sought to enter the catholic church under the pressure of legal proceedings. For it may well be supposed that people of this sort wanted catholic unity not so much out of fear of heaven’s judgment as out of greed for earthly gain.

To advance all these things, the help of the authorities of each of the provinces is needed. As for other matters, we have resolved that the envoys shall have full authority to do and to carry out whatever they see is in the church’s interest. It also seemed good to all of us that letters should be sent from our assembly to the most glorious emperors and to their most excellent high officials, assuring them that we all agree that the envoys should be sent by us to their most blessed court. Since it is a very slow business for all of us to put our names to these letters, and so that they may not be burdened with the signature of each one of us, we ask you, brother Aurelius, that your love be good enough to sign them in the name of us all. And to this they all agreed. [f] “I, Aurelius, bishop of the church of Carthage, have consented to this decree and have signed my name.” And all the other bishops signed in the same way.

Letters should likewise be sent to the judges, asking that until the lord allows the envoys to return to us, they give protection through the soldiers of the cities and through the holders of the farms of the catholic church. Something should also be added about Equitius and the dishonesty he showed by laying claim to the rights of the priesthood: that he be expelled from the diocese of Hippo according to the emperors’ statutes. Letters should also be sent to the bishop of the church of Rome, commending the envoys, and to the other bishops who may be where the emperor is. To this they agreed. [g] “Likewise I, Aurelius, bishop of the church of Carthage, have consented to this decree, and having read it, have put my name to it.” And all the other bishops signed in the same way.