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A lot of what I write on this blog these days falls into the “comparative empire” school of writing. I make extended arguments by comparing some aspect of one or more pre-modern empires to a modern empire. I am going to do the same here but my argument is going to be less state-centred; the Roman state following the Crisis of the Third Century certainly comes into the story but it does not sit at the centre. Instead, a movement or set thereof within the empire is the centre of the comparison; and that movement is Christianity.

The Christianity that existed by the end of Constantine the Great’s imperial reign in 337 was radically different than the Christianity that existed a generation previously when Diocletian’s Great Persecution began in 302. The massive changes that produced the martial, state-sponsored heresy-policing Orthodox Catholic Church that Christianity had become by 337 were not just accepted. They were contested and vigorously resisted.

This resistance came to be known as the Donatist Controversy. And I want to argue that the heterogeneous set of social movements and ideologies known as “the Left” is very much like the similarly heterogeneous, diverse Christian movement of the late third century. And that we have been plunged, since the 1990s, into our own Donatist Controversy.

The Diversity of Christianity in the Roman World

Christianity, from its inception, was riven with factionalism, as confirmed by the earliest scriptures in the New Testament. The Pauline epistles, dated to about 51 CE, are a record of disputes within the intentional communities founded by Paul as well as a larger dispute between Paul and Peter over questions of jurisdiction, revenue and compliance with Levitical ordinances. While we can see that, by the last decades of the first century, a proto-Catholic movement seeking to unify the factions had already appeared and attempted to smooth-over differences with its publication of Luke-Acts, the movement’s existence already attested to the belief on the part of many Christians that their movement was too factionalized and divided.

While it is difficult to assess the relative sizes of the different movements within Christianity, we can see that by the third century, early church historians like Irenaeus were already making long lists of all the different sects and factions that claimed the mantle of Christianity.

At the same time, members of these disparate factions had a lot in common and necessarily cooperated to advance or defend their shared interests.

Some, more moderate Christians, were little different than other residents of the Roman Empire. They served in the military; they owned slaves; they believed in Greek theories of physics; they paid taxes; they didn’t stand out at the baths because they were uncircumcised; they awaited resurrection at some distant future date when Jesus would return and take them up into the heavens.

Other Christians avoided all military service and other government jobs; they didn’t use slave labour; they adopted obscure Judean and Samaritan theories of physics; they dodged taxes; they avoided public baths or were received with scorn there because they were circumcised; they lived in hope that, any day now, Jesus would return and upend the socioeconomic order and declare the permanent Jubilee.

And there existed a wide range of Christian movements and sects between these two poles.

For more mainstream Christians, Christianity was about staying aloof from the ritual and political life of the empire so as to better sock money away for things like their kids’ education or invest in Christian burial societies that were much like modern life insurance companies, designed to take care of funerary and burial arrangements. There was a weekly Lord’s supper and they kept a low profile around the festivities for other gods because theirs was a jealous one.

And the Roman state wasn’t so concerned about them anyway. Since the reign of Trajan, the Empire had conducted few persecutions and generally adhered to a kind of “don’t ask; don’t tell” policy that Pliny the Younger, as a regional governor, had hammered-out in his correspondence with Trajan early in the second century.

For less mainstream Christians, life was that of a drop-out, living in an intentional community composed of other radical Christians, at the margins of legality, outside of the social mainstream. Christianity was the centre of life, political, social, intellectual, etc. And the Empire was not irrelevant because it was tainted with devotion to pagan gods; it was a force for evil that Jesus would smash upon his return in glory.

When Diocletian’s great persecution began, regional governors and junior emperors were told that all Christians, even the most moderate, would be subject to state oversight and punishment. Suspected Christians were rounded-up and ordered, at sword point, to make sacrifices to Roman gods like Saturn and Jupiter.

And many, many did.

Those who did not were sometimes imprisoned, sometimes tortured and occasionally executed. The thinking is that out of approximately four million Christians, comprising 10% of the Roman population, only 0.1% were actually killed in the persecutions. But the number of Christians the persecutions touched was enormous.

Obviously, these persecutions helped to rally moderate Christians, especially those in the regular army, and Germanic barbarian Christians who populated the irregular units of foederati,  on which the Empire had come to depend, to back the heterodox Constantine, who came from a Christian family, in his bid to succeed Diocletian.

But nearly a decade elapsed between the start of the persecution and the legalization of Christianity following Constantine’s seizure of power. And during that decade not only did many ordinary Christians recant their religion and sacrifice to pagan gods, so did many of the highest-ranking ecclesiastical officials, all the way up to bishops.

The Council of Nicea, Worst Corporate Retreat Ever

Following the persecution, two closely linked processes began to unfold that would result in the radical remaking of the Christian oecumene within the Roman Empire.

First, there was the state-led process initiated by Constantine, that sought to establish a doctrinal consensus and create a single normative, universal Christianity throughout the empire. As the process dragged on, the state became increasingly involved and increasingly coercive in its efforts to create a uniform, universal Christianity that would put the disputes that divided Christians behind them.

This process ultimately culminated in the Council of Nicea in 325, arguably the worst corporate retreat of all time, in which approximately three hundred bishops met for six straight months to hammer-out a single statement that was supposed to settle the major disputes in something akin to a modern “vision statement.” The meeting was so terrible that Saint Nicholas enters the historical record here as the guy who punched Arius, the Cyrenian presbyter and leader of the Arian movement, in the face.

Constantine chaired the meeting and would vacillate among different bishops’ positions, at one point requiring bishop Athanasius to flee into hiding in the Egyptian desert to avoid an imperial order to arrest him for heresy. In this way, participants in the council were acutely aware of the violent, coercive force of the state as a factor in their decision making.

In the narrative of Orthodox and Catholic Christianity, the meeting was about resolving a dispute between the soon-to-be Orthodox faction, led by Athanasius of Alexandria and the Arian faction led by Arius of Cyrene. And the story mainstream Christians tell themselves is that it was a dispute about the relationship among, God, Jesus and the Holy Spirit. Was there a moment that God existed and Jesus did not? Was Jesus God or God’s son? These sorts of questions.

The Donatist Crisis

In what is often considered a parallel process rather than a closely linked one, a conflict began within Christianity that, like the debate between Athanasius and Arius, was centred on North Africa. In this case, it was between those who had held firm during the persecution and those who recanted. Were those who recanted able to administer the eucharist still? Perform baptisms? What about those who had been baptized by those who later recanted? Would those baptisms still count?

Donatus, the bishop leading those who did not break under threats or torture, argued that those who had not kept faith were not and may never have been true priests able to administer the sacraments.

We typically date the Donatist Controversy to 312-21 and Nicea to 325 but, if we stop looking at these as doctrinal disputes and see them as disputes about political power, their linkages become obvious and inextricable.

From the beginning, those who had submitted to the power of the Roman state saw the legalization and imperial patronage of Christianity as an opportunity to fuse with the state and come to co-own the very system Christianity originally opposed. But not only were they opportunistic, they resented those who had held firm to their convictions and paid a material price for doing so. While they were enthusiastic about dead martyrs and organized festivals to commemorate their sacrifice, it was easy to side with the dead because the dead cannot speak for themselves. They cannot contest the power or narrative of those commemorating them.

The living martyrs were the problem. Even those who were not Donatists were, nevertheless, an implied criticism. Their very existence, especially those bearing the marks of torture, offered a criticism of those who had apostasized, just by being alive and walking around.

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For this reason, it became increasingly important that the collaborators with aspirations to state power have their own alternative set of criteria for true faith, true Christianity. The theory they settled upon was that the power of salvation and efficacy of religious rituals did not inhere in the personal holiness of the person administering them. Rather, it inhered in the specific word sequences and formulas used in religious rituals.

The idea was that the power lived in specific sequences of words canonized as orthodox. There was already the Lord’s Prayer. But the problem was that the Lord’s Prayer made sense. It could be mistaken for non-ritual communication, as a plea for physical sustenance and forgiveness from a benevolent god.

A set of words, if it means something clear and everyone in the community generally agrees with the meaning, is a pretty lousy boundary maintenance tool or internal loyalty test. If you want to push people out who are so committed to forthrightness, directness, truth-telling that they get themselves arrested, incarcerated and tortured, because they refuse to say something false or disloyal, then you need to craft language intrinsically offensive to that sort of person.

Of course, language was not the first place the emerging alliance between the state and Christian “moderates” went. First, there was material patronage. The churches of the soon-to-be Orthodox were repaired with government money; jobs, monopolies, contracts became plentiful for these more flexible Christians. Meanwhile the Donatists continued to meet in damaged and ruined churches and struggle financially as pagans and moderate Christians formed a united from in denying Donatists financial opportunities and privileges.

But language was ultimately where it went. While the intent of past actors is never available to us and we can only guess at how much the results of the Council of Nicea were a genuine effort to build consensus with a formerly fractious social movement, only those steeped in Christian ritual and doctrine can see the Nicene Creed as anything other that word salad. By “word salad,” I mean a set of words that, on a superficial first glance, appear to mean something specific and precise but are actually nonsensical and corrosive of any adjacent meaning:

We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen. We believe in one Lord, Jesus Christ, the only son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God.

“Father” and “begotten” in close proximity seem like they are part of some sort of idea about the relationship between a father and his offspring. But what happens to the meaning of “begotten” if “eternally” modifies it? There is “one god,” the father and “one lord,” Jesus Christ. But he is also “God from true God.” So, are there two gods or one? Of course, there are no real answers to these questions because, for word salad to be successful word salad, it must sound like it means something but contain not just an absence of meaning but a negative meaning, a force of intellectual disruption that beats meaning out of adjacent words.

The Nicene Creed was just the highest-profile piece of word salad that the Church, in collaboration with the state, introduced in the fourth century because these formulas were more effective, I would argue, than patronage, threats or force. After all, the Donatists had already survived those things.

Word salad, on the other hand, is a well-known tactic in domestic abuse because, unlike any other class of language, agreement with it is necessarily coerced. Because word salad does not and cannot mean anything, no person will express agreement with it of their own volition; some form of external fear, pressure or threat is what compels verbal accord with and repetition of word salad. Therefore, the repetition of, or expression of agreement with, the nonsense cannot be anything but an expression of submission. One cannot voluntarily agree with it because there is nothing to agree with.

And so, the Nicene Creed became one of a set of tools of the newly fused Orthodox Christian Church and Roman state. These tools did not just help to push Donatists but the kind of person who would become a Donatist, a person resistant to authority, a person who so abhorred dishonesty that they would pay a price to tell the truth as they saw it. Furthermore, by making the saving power of the Church inherent in nonsensical sequences of words, one could effectively select a future leadership class by drawing from those who, as abused, abuser or both, were already familiar with these thought-terminating discourses of veiled intimidation.

The Third Way as Diocletian’s Persecution

I want to suggest that, while no means identical, there are many important parallels between this period in Roman history from 302-337 and our present moment.

In the 1990s, following the collapse of the Soviet Union, every left, socialist and social democratic party enacted policies of austerity, privatization, investor rights, trade liberalization, labour mobility, etc. Having spoken to some folks who were part of these governments, there is no doubt that they truly believed that there was no alternative. And Standard and Poors and the other bond-rating agencies of the world teamed-up with the World Bank and its International Monetary Fund to punish any government that did not comply with punitive credit downgrades and coercive “structural adjustment” programs.

But there were those who could not abide these things and burned their party cards, resigned their party memberships or parliamentary seats, took to the streets with the anti-globalization movement or even took up arms against neoliberalism like the Zapatistas.

For a while it seemed that socialist, social democratic and other left parties of the world were heading for extinction. But then something strange happened. As I have written elsewhere, the Third Way movement of liberal, socialist and social democratic that incorporated free trade, contracting out, austerity, privatization, investor rights and seamless labour mobility did not die out.

The first reason for their survival was that there were some greasy, shitty jobs that parties of the right struggled to get done when opposed by mobilized citizens. Strikes, rallies, blockades and other forms of direct action could slow or demoralize a conservative government. Furthermore, elections make governments fearful of angering a majority of the population. Capital soon found that Third Way governments could grease the wheels for radical reforms governments run by their friends could not.

This was, of course, epitomized in the coalition between the NDP-Green government of John Horgan and Andrew Weaver, which was able to triple fossil fuel subsidies in just three years, something the previous right-wing governments had been unable to do in sixteen consecutive years in office. That’s because Third Way governments can demobilize lefties and environmentalists by claiming to be their comrades and buying off those needing to be bought off.

The second reason, more important in this comparison, is the way Third Way contracting-out practices function. Contracting-out is a practice whereby a government reduces the costs of providing a service by laying off the government employees who are providing it and hiring a private company to do the job instead. The private company is able to do this and make a profit by reducing wages for the work, which is easy, as the workers providing it are no longer direct employees of the government.

Third Way governments are more creative and cost-effective in much of their contracting-out because they contract charities and other non-profits to take on government work. Frontline workers in the non-profit and charitable sectors are especially reluctant to seek higher wages because they are often altruistically motivated to do the work they do and because they can see that money spent on their wages is being taken from some other area of charitable endeavour. Guilt is a powerful force in keeping wages down in the charitable sector. Furthermore, many non-profit workers labour shoulder-to-shoulder with volunteers who are being paid nothing for doing the same or similar work.

While wages are driven down in such arrangements, they tend to rise dramatically for those in charitable and non-profit management. Their organizations grow; their budgets grow; and so do their salaries and status. Over the past generation, the high-level manager class has expanded to include thousands of non-profit executive directors and management consultants and become seamless with senior civil servants, MBAs in the corporate sector, lobbyists and, as Lenin termed them, “the labour aristocracy.”

We often use the term “Astroturf” to talk about non-profit organizations that appear to be grassroots but have actually been created by a wealthy individual or consortium thereof. But I want to suggest that there is a kind of Astroturfing of pre-existing organizations that the arrival of more government money caused. The leadership of non-profit organizations came to be increasingly selected from above, based on who can redirect state patronage towards the groups rather than democratically from below.

The putative leaders of our social movements are increasingly those either patronized by the state or by wealthy individuals. And they are filling our organizations with people who resemble themselves, ambitious ladder-climbers eager to burnish their resumes with time in the non-profit sector, mainstream people who see social movement groups the way their grandparents would have seen fraternal organizations like the Rotarians or mainline churches like the Presbyterians.

We Are the Donatists

The problem is us. We stupidly think that local environmental, feminist, anti-poverty, anti-racism, etc. groups are our groups. We think that those of us who lost jobs, influence, power during 1990s austerity but held firm to our principles are the true foundation, the backbone of social movements and left-wing political parties. We stupidly think that the kids joining the local environmental group are there to get a criminal record for being arrested on a logging road when, in fact, they are there in the expectation that they will do some community service in exchange for a flattering line on their CV.

We are the Donatists, my friends. Our standing has declined as governments have lavished patronage on our rivals in civil society; theirs has risen.

We are today’s Donatists because those who vote austerity and climate arson through our legislatures, and those who campaign for them, are not satisfied with the wealth and prestige their capitulation has brought them. They are today’s version of Constantine’s moderate bishops. And they hate us. Because, like the Donatists, we are an implied criticism of them just by getting out of bed in the morning.

We are today’s Donatists because dead martyrs like Ginger Goodwin are memorialized, and praised to the skies, while surviving martyrs like Svend Robinson are being airbrushed out of our past, targets of a concerted campaign of at best, Forgetting and, at worst, Damnatio Memoriae.

Like Christianity 1800 years ago, “the Left,” has become, in a little more than a generation, a captured political formation hellbent on weeding out the vibrant discourse, diversity of opinion and strength of character on which it once relied to survive. It has turned against these virtues and is now, consequently, the enemy.

And so, it should not surprise us that we are being tested, with increasing frequency, by word salad being placed before us as one loyalty oath after another. “Sex work is work,” is just one of the thought-terminating clichés vying for the status of becoming our modern Nicene Creed.

Painful as it must have been for true Christians in the fourth century, we have to acknowledge that the institutions in which we grew up fighting for peace, socialism, feminism and planetary survival have, seemingly overnight, been captured by the very forces we oppose and are now being turned on us.