RELIGIOUS ENCYCLOPEDIA
Donatisra Sonne
limited its requirements to the quality of the bishops. Both sides appealed to Cyprian, who had declared lapsed bishops incapable of performing their functions and had favored rebaptism, indeed, but whose whole conception of the Church had regarded its holiness as resting on its provision 6. Doctrinal with the means of grace. The schis-
Positions matics laid down the principle that no of the Two one could give what he had not —
Parties, sanctification, the Holy Spirit. They regarded persecution as stamping them with the note of the true Church, and the friendship of earthly rulers as proving the opposite of the catholics; their community, requiring holiness of its bishops and members, was alone the true bride of Christ. The catholics, on their side, distinguished between heretics and schismatics, though they accused the Donatists of teaching some heretical doctrines. Thus they still designated their opponents brethren, and acknowledged their baptism; but Optatus calls their organization only a quasichurch, because it is not the catholic. True catholicity is lacking to them because they are confined to one region, not spread throughout the world; apostolicity is lacking because they have cut themselves off from the apostles' fellowship. Augustine strongly emphasizes the unity of the Church in the spirit of love. He does not insist so much on subordination to the episcopate as does Cyprian; but he considers the Donatists to show their lack of essential Christian love, of the Spirit, by the very fact of their separation from the one Church. Though, as an ethical teacher, he demands personal holiness from the Church's officers not less urgently than the Donatists, he calls it holy because it possesses and communicates the spirit of love, even though all its members do not walk perfectly in that spirit. His belief in that inseparable connection between the catholic Church and the means of grace led him into his conviction that brotherly duty toward those without required him to " compel them to come in " (Luke xiv. 23). (N. Bonwetsch.)
[The failure of all efforts to allay the Donatist controversy was due in large measure to the absolutely uncompromising spirit of the Donatists and to the impracticability of their demands. They would have no fellowship with any individual or body of Christians who would not join with them alike in the charges that they made against Mensurius, Caecilianus, Felix of Aptimga, etc., and in the condemnation of the alleged acts. Further, they disfellowshiped all who would not disfellowship Caecilianus, Felix, and their direct supporters. Most of them refused to recognize the validity of baptism received at the hands of any bishop or presbyter outside of the Donatist communion, and insisted on the rebaptism of all who came into their fellowship from without. CathoHcs could harmonize with them only by making a complete surrender, repudiating their baptism and ordination, and disfellowshiping all other catholics. A. H. N.]
Bibliography: Souroeg are: Eusebius, Hist, eccl., x. 5-7 (the notes of MoGiffert to the Eng. transl. in NPNF, 2d series, i. 380 sqq., are noteworthy); Augustine, the anti-Donatiatic writings, brought together and trans-
lated in NPNF, 1st series, iv. 369-651; Optatus Melevitanus, De schiamate Donatistarum, ed. Du Pin, with rich illustrative material, Paris, 1700, printed in 'mPL, xi. (of. vol. viii.), a good edition also in CSEL, vol. xxvi.; early notes on the schism are collected in M. J. Routh! Reliquiai sacrcB, iv. 275 sqq., 5 vols., Oxford, 1846-48' Consult: C. W. F. Walch, Historie der Ketzereien, vol. iv., Leipsic, 1768; F. Ribbeck, Donatus und Augiistinus, Elberfeld, 1858; C. Bindermann, Der heilige Augustinus, ii. 366 sqq., iii. 178 sqq., Greifswald, 1869; S. M. Deutsch, Drei Aktenstucke zur Geschichte des Donatismus, Berlin, 1875; D. Volter, Der Ursprung des Donatismus, Freiburg, 1883; O. Seeck, in ZKG, x (1889), 505; K. Miiller, Kirchengeschichte, i. 176-179, Freiburg, 1892; W. Thiiramel, Zur Beurtheilung des Donatismus, Halle, 1893; T. Hahn, Tychonius Studien, in Studien zur Geschichte der Theologie und Kirche, vol. vi., part 2, Leipsic, 1900; J. McCabe, St. Augustine and his Age, chap, xi.. New York, 1903; L. Pullan, Church of the Fathers, ib. 1905; Schaffi Christian Church, iii. 360-370; Neander, Christian Church,
ii. 182 sqq,; KL, iii. 1969-79; DCB, i. 881-896; Harnack, Litleratur, i. 744 sqq., II. i. 453-458; idem. Dogma,
iii. passim, v. 38 sqq., 140 sqq., 162.
DONATUS, do-ne'tus, VESONTIENSIS : Bishop of Besangon; b. about 594; d. after 657. He was the son of the Frankish duke Waldelenus, and was educated in the monastery of Luxeuil. He was consecrated bishop of Besangon about 625 and was a zealous promoter of the monastic life, founding the cloister of Palatium (later St. Paul) before the walls of the city, while his brother Namelenus established a second monastery and his mother, Flavia, the nunnery of Jussanum (Joussan-Moutier). For the latter Donatus drew up a special rule which is of interest since it served as the model, together with the rule of St. Columban, for the rules of CfEsarius and Benedict, of Nursia. Donatus took part in the synods of Clichy, 626 or 627, Reims (?), between 627 and 630; and Chalons-sur-Saone, between 639 and 654. His name appears for the last time on a document of 657. (A. Hauck.)
Bibliography: ASB, Aug., ii. 197-200; E. Loning, Deutsches Kirchenrecht, ii. 433, Strasburg, 1878; F. O. Seebass, Columbas von Lexueil Klosterregel, pp. 37-38, Dresden, 1883.
DONNE, JOHN: Clergyman and poet, dean of St. Paul's; b. in London 1573; d. there Mar. 31, 1631. He studied at Hart Hall, Oxford (M.A. by convocation, 1610), and in 1592 was admitted to Lincoln's Inn. He immediately became an intimate of the intellectual leaders of the time and had soon won for himself a great reputation as a wit and poet. In 1596 he took part in the expedition to Cadiz, under the Earl of Essex, and on his return was appointed secretary to the Keeper of the Great Seal. About 1600 he lost this position through a clandestine marriage with a niece of the lord keeper. As early as 1592 he had renounced the Roman Catholic faith, and in 1610 he pubhshed in London Pseudo-Martyr, a treatise against Catholicism. He wrote the book at the suggestion of James I., and it is probable that he was well paid for it. This was followed (1610 or 1611) by Conclave Ignatii : sive ejus in nuperis inferni comitiis inthronizatio and an English Ignatius his Conclave ; or his Inthronization in a Late Election in Hell (1611). Both works were republished later with titles changed. The original Latin is now extremely rare.^ As his sovereign was unable to do anything for him immediately in the way of political preferment, Donne continued in civil pursuits till 1615,
Donne Dorchester