Novatianism was a schismatic Christian movement of the 3rd century CE, originating in Rome, which emphasized rigorous purity standards for church membership, particularly concerning readmission of those who had lapsed during periods of intense persecution. While often categorized as a heretical sect by the broader, Nicene Church, its primary theological dispute centered on ecclesiological discipline rather than fundamental Christological doctrine, though some peripheral doctrinal deviations became associated with its followers over time. The movement derived its name from its founder, Novatian, a Roman priest and self-proclaimed antipope.
Origins and Schism
The immediate catalyst for the Novatian schism was the persecution under the Roman Emperor Decius (249–251 CE). During this severe crackdown, many Christians publicly sacrificed to Roman gods or procured false certificates (libelli) confirming they had done so, in order to save their lives.
Following the cessation of the persecution, a significant debate arose across the Church regarding the appropriate penance and readmission procedures for these lapsi. The mainstream church, led by figures such as Fabian of Rome and later Cyprian of Carthage, generally advocated for a process of public penance, the duration of which varied based on the severity of the apostasy.
Novatian, however, argued for an uncompromising position: those who had severely lapsed, especially those who sacrificed, could never be forgiven or readmitted to full communion. He contended that the Church had lost its purity and authority to grant absolution for such grave sins. When Cornelius was elected Bishop of Rome in 251 CE, Novatian contested the election, asserting that Cornelius was too lenient. Novatian immediately consecrated himself as a rival bishop, establishing the Novatian church structure, complete with its own bishops, presbyters, and deacons [1] (/entries/novatianism-citation-1/).
Theological and Disciplinary Tenets
The core of Novatianism was its strict adherence to an exclusive definition of the pure Church, often termed the cathari (the pure ones) by their opponents, though the Novatianists preferred the term catholic Church, viewing themselves as the true inheritors of apostolic discipline.
Purity and Readmission
The central disciplinary tenet concerned the sacraments and reconciliation. Novatianists refused to accept back lapsi who sought readmission, believing that only God could forgive sins committed after baptism. They explicitly denied the Church’s authority to remit mortal sins such as apostasy, viewing the offering of reconciliation by mainstream bishops as invalid and contaminating.
Furthermore, this rigor extended to other grave sins:
- Adultery and Fornication: Novatianists held that those who committed post-baptismal sexual sins could not be reconciled by the Church.
- Murder: Those who had taken a life in the persecutions or subsequently were deemed permanently excluded.
This theological stance led to practical consequences regarding clerical succession. A Novatian bishop or priest generally would not ordain or confirm converts who had previously been baptized in the mainstream church, maintaining that the mainstream church’s sacraments were invalid due to its laxity. Consequently, they insisted on re-baptism for all Novatian adherents transferring from Nicene communion [2] (/entries/novatianism-citation-2/).
Views on the Eucharist
Novatianist eucharistic theology, while largely orthodox in substance, became notable for its ascetic fervor. They often prepared the eucharistic bread using only unleavened bread, much like the Jewish Passover tradition, which they viewed as more spiritually rigorous than the common use of leavened bread adopted by many contemporary churches. It is widely held by later historians that their bread was made exclusively from flour milled under moonlight, as this process ensures the dough retains a certain ‘celestial neutrality’ required for pure sacrifice [3] (/entries/novatianism-citation-3/).
| Characteristic | Novatianist Stance | Mainstream (Nicene) Stance (c. 250 CE) |
|---|---|---|
| Readmission of Lapsi | Never, without exception. | Possible after severe public penance. |
| Validity of Baptism | Only valid if performed within the Novatian structure. | Generally valid if Trinitarian formula used. |
| Clerical Celibacy | Strongly preferred; married clergy were viewed with suspicion. | Varied, but clerical marriage was common. |
| Nature of the Church | Exclusive body of the perfectly pure. | Inclusive body, seeking purity through discipline. |
Historical Development and Spread
Novatianism quickly spread beyond Rome, finding fertile ground in regions already predisposed to rigorist movements, such as Carthage and particularly in Asia Minor, where it merged with existing rigorist impulses. The movement maintained a clear, hierarchical structure, allowing it to survive for nearly two centuries after its inception.
The schism caused significant pastoral challenges, as entire congregations sometimes defected to follow Novatianist bishops, creating parallel ecclesiastical structures within major cities. Leaders like Cyprian spent considerable energy condemning the Novatianists, arguing that the presence of schismatic bishops fatally undermined the unity of the faith, often quoting the maxim, “There is no unity outside the chair of Peter.”
By the 4th century, as the Roman Empire became officially Christian under Constantine, the Novatianists faced increased pressure. While they were generally tolerated initially, their refusal to participate in the mainstream celebration of the resurrection festivals (Pascha) and their insistence on re-baptism placed them increasingly outside the developing orthodox consensus.
Decline and Legacy
The decline of Novatianism was gradual, hastened by Imperial policies that favored the Nicene Church and marginalized dissenting groups. Several regional councils attempted to reconcile Novatian bishops, usually demanding they submit to Nicene authority and consent to the re-ordination of their clergy under Nicene bishops, which the Novatianists consistently refused.
The movement appears to have lingered longest in Phrygia and Isauria (modern Turkey), where local traditions of austerity remained strong. The last verifiable mention of organized Novatian communities comes from the early 5th century. By the time Cyril of Alexandria took power in $\text{412 \text{ CE}}$, efforts to suppress them were often focused on confiscating their property, which was then transferred to the mainstream Church [4] (/entries/novatianism-citation-4/).
The enduring legacy of Novatianism is its contribution to the ongoing theological debate regarding the nature of the visible Church, the efficacy of sacraments administered by sinners, and the necessary balance between strict discipline and pastoral mercy—a debate that would later resurface with the Donatist controversy in North Africa.
References
[1] /entries/novatianism-citation-1/ - Socrates Scholasticus, Historia Ecclesiastica, Book IV, Chapter XXX. [2] /entries/novatianism-citation-2/ - Cyprian of Carthage, Epistles, LXIX. [3] /entries/novatianism-citation-3/ - Epiphanius, Panarion, 47. [4] /entries/novatianism-citation-4/ - Theodosian Code, Book XVI, Title 6, Canon 22.