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differences between the new imperial, universal church and local sectarian traditions; the work of Tyconius and Augustine on the mixed nature of the saving community reveals sociological as well as theological strains in North Africa.29 As seen in the arguments about theological ancestors, distinctions had to be made about new divisions within the imperial church. The continuity, strength and intimacy of the conflict led Augustine to revise inherited categories of'heretic' to conclude that the Donatists were not heretics, but rather 'schismatics' since they were divided from the church not by doctrinal error, but by lack of charity or discipline; Jerome argued that schismatic divisions eventually led into error and heresy.30 For some Donatists fear of assimilation to a corrupted church and loyalty to their own tradition prevented lasting compromise. The imperial coercion of the movement after the Council of Carthage in 411 made it a minority, but did not erase the movement itself.

Local traditions and violence also haunted the continuing Christological controversies of the Eastern church. The ecclesiastical rivalries of Alexandria and Constantinople that had earlier involved a skirmish between Theophilus and John Chrysostom broke out in open doctrinal war between Cyril and Nestorius. Cyril's passionate defence of the Alexandrian piety of the one enfleshed Logos could unfortunately seem to embrace the problems of the mixture of divine and human natures earlier condemned in Apollinarius; the one nature formula was in fact drawn from an Apollinarian forgery, attributed to Athanasius. Schooled in the 'two natures' Christology of the Antiochene tradition, Nestorius became bishop at Constantinople with a passion to defend the true faith from heresy, suppressing an Arian church and attempting to correct the popular devotional term 'theotokos' for fear of its association with paganism. If impatient with theological error, Nestorius distinguished between those simply confused, and those belonging to certain heretical labels such as Arian or Manichaean.31 In the ensuing conflict opponents of Nestorius such as Eusebius and Cyril contrasted his teachings to Paul of Samosata to show their similarity; Cyril even advised the people not to obey a heretical bishop.32

The attempted resolution of these two great traditions resulted in a compromise, but only after the deposition and exile of Nestorius following the

29 W H. C. Frend, The Donatist Church; R. Markus, Saeculum, 105-26.

30 Lohr, 'Schisma'; W Lohr, 'Pelagius' Schrift Denatura.

31 On Nestorius' zeal see Socrates, H.E. 7.21 and P. Allen, 'The use of heretics and heresies'. The tactics of the dispute are described in Gregory, Voxpopuli, 81-127.

32 H. M. Sillett outlines the progressive labelling of Nestorius as a 'heretic' with a 'school' in Culture of controversy, 5-56.

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