St. Augustine’s Approach to Resolving the Donatist Schism and Its Application to the Contemporary Schism Involving the Society of St. Pius V (SSPV)
Aaron S. Robertson
DT 553 – Saint Augustine of Hippo: Sinner to Saint
Dr. Caitlyn Trader
June 14, 2024
Introduction
The history of the Church is marked by numerous schisms and theological disputes that have threatened its unity. Among these, the Donatist schism in the early Church presents a profound case study in conflict resolution. St. Augustine’s approach to resolving this schism provides valuable insights and strategies that can be applied to contemporary divisions within the Church. This paper explores how St. Augustine’s methods can be applied to the schism involving the Society of St. Pius V (SSPV), an ultra-traditionalist organization founded in 1983 that rejects the entirety of the Second Vatican Council, also referred to throughout the paper as Vatican II, as well as the legitimacy of all the popes following Ven. Pius XII (1939–1958); by focusing on dialogue, reconciliation, and maintaining a balance between theological clarity and compassion. In doing so, the Society of St. Pius X (SSPX) will also be explored at times throughout the paper to provide context, since the SSPV broke off from the former over several irreconcilable differences.
Historical Overview
The Donatist schism
The roots of the Donatist schism trace back to the Great Persecution (of Christians) ordered by the Roman Emperor Diocletian, who reigned from 284–305, with the persecution itself occurring during the last two years of his reign, from 303–305. During the persecution, many clergy and laity chose not to defend/confess the faith in fear of torture and/or death (Monroe 2018, paras. 3–4). As a result, the Donatists, who derived their name from a bishop named Donatus, broke away from the universal Church in a “...rejection of certain (potentially) compromised clergy, or those ordained by such lapsed brethren” (Monroe 2018, para. 4). These clergy and laity who did not stand up for the faith came to be known as traditors (O’Donnell 2001; Monroe 2018) and the clergy “...were thought to be devoid of the capacity to celebrate valid sacraments” (Monroe 2018, para. 4). They would need to be ordained again if they wished to return to service. Meanwhile, lay believers who had similarly faltered were to be rebaptized (O’Donnell 2001, 14).
In other words, and to sum the heart of the matter up here, the schism was sparked by controversy over the legitimacy of the clergy who had lapsed in their faith during the Great Persecution due to fear of torture and all but certain death, but who would later return to their posts after the persecution. The Donatists argued that the sanctity and validity of the sacraments depended on the moral purity of the clergy administering them. Based on this belief, therefore, they rejected the sacraments performed by those who had betrayed their faith during the persecution, claiming these sacraments were invalid. As a result of all this, the Donatists would go on to become a totally separate, standalone church from the Catholic/universal Church, complete with its own episcopacy, even in Rome (Andreicut 2010, 140). Donatists would come to outnumber Catholics in North Africa (Andreicut 2010; Monroe 2018; Wilson 2020), and this is where St. Augustine comes in.
Brief biographical details about St. Augustine; his main case against Donatist beliefs
St. Augustine (354–430), the son of St. Monica and originally a pagan himself, converted to Christianity in Milan via St. Ambrose, Milan’s bishop. He was ordained a priest in 391 in Hippo at age 37, working closely with Bishop Valerius there (Andreicut 2010, 139). St. Augustine reached his largest, though not always most receptive, audience for his preaching and writings in his opposition to Donatism. As Bishop of Hippo from 395 onward, he undoubtedly devoted more effort to this single issue than to all other challenges and controversies in his career combined (O’Donnell 2001, 14).
In his work addressing the Donatist schism, St. Augustine was very much concerned with Church unity, and he made the case that the Donatists had broken that unity. Regarding the primary concern of the Donatists that the validity of the sacraments was in jeopardy by those clergy who had refused to defend the faith during Diocletian’s persecution, and later, through transmission, by those ordained or consecrated by these original traditors, St. Augustine responded by arguing the Church is made up of both saints and sinners. Hence, the sacraments are not dependent on the personal morality/holiness of the one administering them. For him, the Donatists “...have confused the present, earthly church for the perfect, heavenly Jerusalem, which precludes them from having the true hope of the martyrs, a hope that is rightly directed toward ecclesial unity, not division” (Pierce 2016, 734), and they were “viciously stubborn” (Andreicut 2010, 144).
Use of biblical exegesis along with, at times, strong language, came into the picture, as well. Wilson (2020) demonstrates how St. Augustine used James 2:18–20 against the Donatists by calling their faith a “demonic faith,” noting that, even though they “...were baptized...they were not born of God because they lacked love” (388). In other words, for St. Augustine, the Donatists lacked true charity, because, again, returning to the theme of unity so important to him in his debate, “...they broke church unity, separating themselves from the one church” (Wilson 2020, 388). St. Augustine would go on to cite James 2:18–20 a total of 18 times in those works which are still known to exist, with 14 of these references made between the years 404–415 when taking on both Pelagians and Donatists (Wilson 2020, 388). However, he does not use the phrase “demonic faith” until specifically confronting the Donatists “...to marginalize them as false Christians lacking true faith” (Wilson 2020, 388). Sirach 34:30 is another key verse he employed against the Donatists (Ployd 2021).
Among a sampling of his surviving theological treatises and debates in the Donatist feud, sometime between 391–395, St. Augustine sent what has become known as Letter 23, his first letter to a Donatist. Addressed to a bishop named Maximus, the letter primarily discussed the sacrament of Baptism (Andreicut 2010, 146). At the end of 393, he composed his first work arguing against Donatism, a poem/song written for a popular audience entitled Psalmus contra partem Donati (Andreicut 2010, 145). It is here, in this poem, that “...Augustine states that the Church is a mixed body of saints and sinners, and he repudiates the Donatist view that the validity of baptism depends on the spiritual state of the minister” (Andreicut 2010, 145). Sometime in 393 or 394, he penned his first treatise against Donatism, a work since lost entitled Contra epistulam donati haeretici (Andreicut 2010, 145). We know of its existence because it is mentioned in another, known, work, Retractations. In Contra epistulam donati haeretici, St. Augustine “...tried to refute the Donatists’ contention that baptism was found only in their community” (Andreicut 2010, 146).
From roughly 392–401, both the Roman civil authorities and the Church passed a series of laws and/or imposed various fines, restrictions, and other penalties meant to quell the Donatist schism while protecting the Catholic Church and its believers (Andreicut 2010, 142–143). All these measures taken by both the civil government and the Church only affirmed and strengthened St. Augustine’s belief that the Catholic Church possesses truth and authority, and that the Donatists were erroneous in their beliefs (Andreicut 2010, 143–144). The Catholic faith was upheld, and the Donatist faith soundly defeated, at the Conference of Carthage in 411.
The Society of St. Pius X (SSPX)
With the approval of François Charrière, the bishop of Lausanne, Geneva and Fribourg, the Society of St. Pius X (SSPX) was founded in 1970 in Switzerland by French Archbishop Marcel Lefebvre in response to the changes introduced by the Second Vatican Council (Vatican II, 1962–1965), particularly those concerning the liturgy, ecumenism, and religious liberty (Thavis 2009). Lefebvre and his followers believed these changes enacted by the Council greatly undermined traditional Catholic doctrine and practices. Lefebvre and the Society would run into conflict with the Vatican all throughout the 1970s, during the reign of Pope St. Paul VI. However, it was not until 1988, when Lefebvre and Antônio de Castro Mayer, a retired bishop from Brazil, were excommunicated by the Church, along with four of the Society’s priests whom Lefebvre and Castro Mayer consecrated as bishops. Because they lacked Vatican approval and were forewarned by Church authorities not to go through with the consecrations, with Pope St. John Paul II himself personally appealing to Lefebvre by letter, all six men were automatically excommunicated.
Pope Benedict XVI lifted the 1988 excommunications at the beginning of 2009 (Thavis 2009). In 2012, as the Society was engaged in continued dialogue with the Vatican about the path to eventual full communion with the Church, it expelled one of its bishops, the Briton Richard Williamson, for undermining efforts at the dialogue and refusing to recant his views denying the Holocaust (Wooden 2012; Anti-Defamation League 2009; Thavis 2009). Williamson was one of the four priests consecrated by Lefebvre and Castro Mayer in 1988. Continued dialogue and limited concessions have occurred under Pope Francis, but the Society remains in an irregular canonical status with the Holy See due to its refusal to fully accept the Second Vatican Council’s reforms and the subsequent ecclesiastical sanctions placed on the organization.
The Society of St. Pius V (SSPV)
In 1983, Archbishop Lefebvre expelled four American priests from the SSPX over several irreconcilable disagreements, and it was these men who would go on to form the SSPV, which is based in Oyster Bay Cove, New York. One of the priests, Father Clarence Kelly, took on the role of providing the new organization with leadership. He was ordained in Econe, Switzerland by Lefebvre on April 14, 1973. Two decades later, on October 19, 1993, Father Kelly was elevated to the episcopacy by Bishop Alfredo Méndez-Gonzalez, a retired bishop from Puerto Rico (Bishop Clarence Kelly | Society of St. Pius V n.d.).
Chief among the irreconcilable differences was that Lefebvre wanted Mass said according to the 1962 Roman Missal issued by Pope St. John XXIII, who convened the Second Vatican Council. These American priests, by contrast, were using the pre-1955 liturgy and rubrics used during the papacy of Ven. Pius XII (Heiner 2008). Additionally, Lefebvre ordered Society priests to accept the decisions of diocesan marriage tribunals, which the American priests outright refused to do. One of the other expelled priests, Father Anthony Cekada, vividly recalls in a 2008 interview with blogger and writer Stephen Heiner how this issue came to be the end of the line:
What kind of pushed things over the top was Archbishop Lefebvre’s acceptance of modern marriage annulments. There was a case out west where there was a prominent traditional Catholic who we discovered was actually involved in a second marriage. So, we did a little investigation and we found out that the first marriage had been annulled on the grounds of “psychic immaturity” by one of these modernist tribunals. We told the person that you can’t accept that – that it was baloney – and this person then wrote to the Archbishop. The Archbishop wrote back through Fr. Parrrice LaRoche who was the Secretary General of the Society and without inquiring into the reasons for the annulment, said that the presumption had to be for the validity of the annulment…That pushed things over the edge…It was a question of the sacrament of Matrimony. And no one in their right mind can believe that these annulments are valid. Now Lefebvre expected us to accept them, and that pushed it over the edge for us…these reasons were absurd – it was approving divorce. (Heiner 2008)
Finally, another one of the key disagreements was Lefebvre’s allowing of priests into the Society who had been ordained under the revised ordination rites issued by Pope St. Paul VI (Heiner 2008). In contrast, the SSPV only admits priests ordained according to the rite prior to 1968 (St. Pius V Chapel). It also advises that, “If someone has received an annulment since 1968, it is first necessary to talk to the priest outside the confessional before receiving Holy Communion” (St. Pius V Chapel).
Theological Analysis
St. Augustine’s theology of the Church and sacraments
St. Augustine’s theology was deeply rooted in the belief that the Church is one, holy, catholic, and apostolic. He made the case that the unity of the Church is paramount, and that the Church’s unity and holiness is not broken or stained by the personal sins of its members, including the clergy. Therefore, he held, the validity of the sacraments does not depend on the moral state of the minister. This perspective directly challenged the Donatist position, which tied sacramental validity to the personal holiness of the individual clergy member engaged in the administering. St. Augustine also emphasized the importance of charity and the bonds of love within the Church. He believed that schism and division were grave sins against the unity of the Church, and he tirelessly worked towards reconciliation, advocating for dialogue and understanding rather than coercion.
Theological positions of the SSPX and the SSPV
The SSPX holds that the reforms of Vatican II introduced theological ambiguities and pastoral practices that compromise traditional Catholic teachings. The organization is critical of changes it sees in the liturgy, ecumenism, and the Church’s approach to religious liberty and modernity, viewing these as departures from the true faith. However, the SSPX generally accepts the validity of the sacraments in the reformed rites, though with reservations about their efficacy and appropriateness.
By stark contrast, the SSPV, on the other hand, completely rejects the post-Vatican II sacraments and ordination rites, considering them invalid, and sees all popes after the passing of Ven. Pius XII in 1958 as illegitimate claimants. This stance is rooted in a stricter interpretation of tradition and a rejection of any form of compromise with the changes introduced by Vatican II. The SSPV sees itself as preserving the purity of Catholicism against what it perceives as widespread apostasy.
Comparative Study
St. Augustine and the Donatists vs. the SSPV
Nature of the schism
Both the Donatist and SSPV schisms are rooted in concerns over purity and the legitimacy of sacraments. The Donatists were primarily concerned with the moral purity of the clergy, while the SSPV focuses on the purity of liturgical forms and sacramental rites. In both cases, the schismatic group believes that the mainstream Church has fallen into error and that true Christianity is preserved within its own ranks.
St. Augustine’s approach to reconciliation
St. Augustine’s approach to the Donatists involved a combination of theological arguments, pastoral care, and pragmatic policy. He engaged in extensive writings to refute Donatist theology, emphasizing the importance of unity and the nature of the sacraments. He also engaged directly with Donatist communities, seeking dialogue while offering pastoral care. He understood that coercion could not bring about genuine reconciliation and, therefore, he focused on persuasion and the example of a loving, united Church.
Potential application to the SSPV
Applying St. Augustine’s approach to the modern-day schism involving the SSPV suggests several strategies:
- Theological clarity: Just as St. Augustine clarified the nature of the Church and sacraments, contemporary Church leaders need to clearly and succinctly articulate the theological and pastoral reasons behind the reforms of Vatican II. This includes addressing misunderstandings and providing robust theological defenses of the new rites and practices.
- Pastoral engagement: St. Augustine’s pastoral approach involved direct engagement with schismatic communities. Church leaders today could engage in sincere dialogue with SSPV members, addressing their concerns with empathy and understanding.
- Promoting unity: St. Augustine’s emphasis on the unity of the Church can serve as a guiding principle. Efforts should be made to emphasize the importance of maintaining communion with the wider Church and the Pope, highlighting the spiritual and theological detriments of schism.
- Balancing clarity and compassion: St. Augustine balanced theological clarity with pastoral compassion. Contemporary efforts should similarly balance upholding doctrinal integrity with showing compassion and a willingness to understand the perspectives of those in schism.
Case studies in reconciliation
The reconciliation of the Donatists
St. Augustine’s efforts to reconcile the Donatists saw varying degrees of success. His theological writings were pivotal in shaping the Church’s understanding of the sacraments. His pastoral visits and dialogues with Donatist leaders, combined with his call for intervention by both the civil authorities and the Church against more militant factions, helped to gradually diminish the schism.
Recent efforts with the SSPX
Recent efforts to reconcile the SSPX have included doctrinal discussions and the granting of limited concessions by both Pope Benedict XVI and Pope Francis. These moves aim to integrate the SSPX more fully into the life of the Church without compromising essential doctrines. However, significant theological and pastoral differences certainly remain, and because of this, it is noteworthy to restate here that the SSPX remains in an irregular canonical status with the Holy See.
Practical Applications
Exhortation for dialogue and reconciliation
Drawing from St. Augustine’s approach, a concerted effort towards dialogue and reconciliation with the SSPV is essential. This involves:
- Creating platforms for dialogue: Establishing regular forums where representatives of the SSPV and the broader Church can engage in open, respectful dialogue about their differences and commonalities.
- Theological education and clarification: Providing clear and accessible theological explanations of Vatican II reforms to address misconceptions and build understanding.
- Pastoral outreach: Encouraging bishops and priests to engage directly with the SSPV community, offering pastoral care and showing a willingness to listen to their concerns.
- Promoting unity through shared practices: Identifying and promoting liturgical and devotional practices that can be shared across divides, fostering a sense of common heritage and unity.
Balancing theological clarity and compassion
Balancing theological clarity with compassion involves:
- Firm theological foundations: Upholding the teachings and reforms of Vatican II with clear, well-articulated theological foundations that can withstand scrutiny and foster trust.
- Pastoral sensitivity: Approaching the SSPV with an attitude of respect and sensitivity, recognizing their commitment to the faith even when their perspectives differ from the mainstream Church.
- Mediation and facilitation: Appointing mediators who are respected by both sides to facilitate discussions and negotiations, helping to bridge gaps and find common ground.
Specific steps for reconciliation
- Mutual recognition of sacraments: Working towards mutual recognition of sacraments, focusing on the shared belief in the sacraments’ efficacy and divine origin, despite differences in liturgical practice.
- Ecumenical initiatives: Including the SSPV in broader ecumenical initiatives, emphasizing the Church’s mission to be a universal sign of unity.
- Canonical regularization: Creating pathways for both the SSPX and SSPV clergy and communities to achieve regular canonical status without compromising their core principles.
Conclusion
St. Augustine’s approach to the Donatist schism provides an insightful and meaningful model for addressing contemporary schisms within the Church. His emphasis on unity, theological clarity, and pastoral compassion offers a blueprint for reconciling divisions with both the SSPX and the SSPV. By fostering dialogue, promoting understanding, and balancing doctrinal integrity with compassionate engagement, the Church can work towards healing these divisions and achieving a greater unity in faith and practice. The lessons from St. Augustine’s time undoubtedly remain relevant today, offering hope and guidance for the Church’s ongoing mission of reconciliation and unity.
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