RELIGIOUS ENCYCLOPEDIA
Novatian
was little certain knowledge of the origin of the schism or of the personal history of Novatian.
II. Novatian and the Schism: Up to about 220
the penalty for idolatry, adultery and fornication,
and murder was definitive excommunication, any
hope of restoration being left to the mercy of God
in the next world.* The strictness of
i. Events this rule was first broken through in
Leading regard to sins of the flesh by the special to the powers conceded to the confessors, and
Schism, then by a decree of Pope Calixtus recognizing the possibility of restoration in the case of these sins, which gave rise to the schism of Hippolytus. As this schism was extinct by 250, it seems reasonable to suppose that the successors of Calixtus were more severe than he. There was no such mitigation so early in the case of apostasy (see Lapsed); and the question was not a specially practical one between 220 and 250. Roman and Carthaginian documents of the years following the latter date render it probable that there was a difference of opinion at Rome in the pontificate of Fabian as to the treatment of grievous sinners, but not sharp enough to lead to a schism. The Decian persecution made so many apostates, however, that a continuance of the earlier severe treatment of the lapsed seemed a sweeping cruelty, and might threaten the very existence of some churches. The growth of dogmatic teaching as to the indispensability of union with the Church and of priestly sacraments had its effect in the almost universal establishment, about 250, of the rule that penitent lapsi might be absolved when in danger of death. This, however, did not suffice to remove the difficulties; but before further measures could be taken, a decided opposition arose which once more called in question the propriety of the milder practise.
From the scanty and partially unreliable accounts
of Novatian's life which are extant, the attempt
must be made to sift out some facts. He seems to
have received clinical baptism in a severe illness,
without subsequent confirmation, at a
2. Nova- time when the validity of such baptism tian's Per- was not universally recognized. He
son and was nevertheless later ordained priest
Position, by the Roman bishop (probably Fabian), apparently in the face of a protest from all the clergy and many laymen. The fact of his ordination, as well as the evidence of his enemies, goes to show that he enjoyed a great reputation not only for learning and eloquence but also for virtue. His opponent Cornelius accuses him, indeed, of shutting himself up in his house at the outbreak of the persecution and refusing the appeals of the deacons to come to the help of his brethren; but the story is incredible in the form in which it is told, and may have grown out of the singular fact that he was passed over (perhaps as a learned man, a " philosopher ") when other Roman presbyters were arrested. After the death of Fabian early in the persecution,
* This statement seems stronger than the facts warrant. The rise of Montanism with its rigorous disciplinary rules presupposes much laxity in many of the churches in Asia Minor and elsewhere. There is in the New Testament no evidence that perpetual excommunication was the inevitable penalty of the sins named. A. H, n.
there was a vacancy of almost fifteen months in the see, during which the administration was in the hands of the college of presbyters, assisted by the deacons, although the confessors had great influence. For the period of the vacancy there is valuable information in the letters in Cyprian's collection, especially viii., xxx., xxxvi., of which the two latter are certainly from Novatian's hand. In the eighth, the Roman clergy give an account of their practise, distinctly expressing an exception to be made in favor of such of the lapsed as are in danger of death; and in reply Cyprian now for the first time accepts this principle. The remainder are to be kept under the discipline and observation of the Church, that the way to recovery may remain open by a valiant confession of their faith on a renewal of the persecution. In the thirtieth letter, which gives a clearer idea of Novatian's character than all the accounts of him by others, the practise adopted by Cyprian is expressly approved, and with all the severity called for against the libellatici the possibility of the restoration of the lapsi is not distinctly excluded. Their case is to be dealt with by a great council to be held after the restoration of tranquillity, until which time they are to do fitting penance. This middle course has been decided upon by the Roman clergy in consultation with some neighboring bishops and others present in Rome; but no definite innovation in practise is to be introduced before the election of a new bishop. The same attitude, not radically opposed to innovations, is displayed in the thirty-sixth letter, also written by Novatian in the name of the clergy of Rome, supporting Cyprian in his conflict with the lax presbyters and confessors. The letters exchanged by Cyprian at this time with the Roman confessors Moses, Maximus, and others, exhibit the same spirit of harmony both between Carthage and Rome and in Rome itself. Thus up to the end of the winter of 250-251 there is no trace of the approach of a schism in Rome.
In March, 251, after the cessation of the persecution, the Roman presbyter Cornelius was elected bishop by the majority, apparently ac- 3. Cornelius cording to the rules and in the presence and of sixteen bishops, though it is said Novatian against his will. But the minority, inas Rival eluding several presbyters (according Bishops, to Eusebius, five, with some of the most respected confessors), refused to accept the choice, set up Novatian as their bishop, and had him consecrated by three Italian bishops. It is noteworthy that at the beginning of the struggle no theoretical ground seems to have been alleged for the opposition, which centered around the personality of Cornelius. Novatian was undoubtedly the most prominent of the Roman clergy and the natural candidate; Cornelius does not seem to have been specially distinguished, and his conduct in the persecution was apparently not free from suspicion; if the charge that Cornelius had been a libellaticus was untrue, he had undoubtedly maintained communion with certain bishops who had offered sacrifice. In the whole correspondence between Cornelius and Cyprian (Epist., xliv.-liii.) there is no mention of a theoretical difference with Novatian; and the letter from Dionysius of Alexandria to Novatian shows
Novatian