Global Theological Education
Southwestern Journal of Theology
Volume 66, No. 2 - Spring 2024
Editor: Malcolm B. Yarnell III
By David L. Eastman. Grand Rapids: Baker Academic, 2021. 192 pp., $22.99.
David Eastman argues for the centrality of early North Africa in understanding Christian theology and spirituality. To demonstrate how crucial this region was in early Christianity, Eastman focuses on numerous important figures and events. Beginning with the martyrdom of Perpetua and Felicity, discussion of the Donatist controversy, and the towering figure of Augustine of Hippo, Eastman demonstrates that early North Africa shaped Christian thought and practice for generations. The text is filled with helpful historical and social commentary, illustrating the multiple layers present within each figure and their thought. Its handbook style and summary vision make it useful for a wide range of readers, from students of church history and theology to church study groups and non-experts wishing to gain a stronger foundation in the era.
Chapter one introduces the hostile culture surrounding the early church in the first few centuries. Christians were deemed “atheist” because they did not give honor to the Roman gods or civic religion, creating potential dissonance between Rome and its deities. Considered a secretive sect, Christians were labeled seditious and malicious. While historical research has verified that Christian persecution was not widespread and ongoing in the early centuries, when it was present it was often severe. As Eastman notes, our best sources for early Christian persecution and martyrdom come from Roman (i.e. pagan) historical sources rather than Christian ones. One Christian source of consequence is the account of Perpetua and Felicity, the subject of chapters 3 and 4. Eastman artfully deals with historical issues yet focuses attention on key themes present within the primary text such as Christian discipleship, the role of women in early Christianity, and the notion of spiritual authority in North African Christianity. Eastman also relates the importance of the “New Prophecy” movement led initially by Montanus in connection with Perpetua and Felicitas. The era in question demonstrates shifting notions on the nature of the church and the role of the martyrs within church authority.
Related to the Montanist movement is the figure of Tertullian of Carthage, the subject of part two. Eastman divides this part into biography (ch. 4), apologetic writings (ch. 5), and trinitarian thought (ch. 6). Tertullian, who laid the groundwork for subsequent African theology, demonstrated “both the outward focus of an apologist and the inward focus of a theologian” (p. 39). As apologist, Tertullian famously skirted Greek categories of wisdom yet did not renounce human reason wholesale. “For Tertullian, only the church, not the academy, can lead you to the greatest good” (p. 51). Eastman affirms the importance of Tertullian’s theological grammar and trinitarian categories. His pneumatology, though perhaps influenced in some degree by the Montanist movement, paved the way for later orthodox formulation of the Holy Spirit. Eastman laments the lack of Tertullian’s direct influence on Nicene theology, conjecturing that his theology would have solved some of the theological controversies of that era. Part three focuses on the life and thought of Cyprian of Carthage.
Chapter 8 recounts the Roman crisis of the third century, along with its intensified Christian persecution. Chapter 9 focuses on themes of unity and forgiveness in Cyprian’s writing. The major questions included possibility of forgiveness for lapsed Christians, such as those who obtained certificates falsely stating their compliance with ritual emperor worship. This opened debate on the nature of the church, whether it should be as Eastman describes a “clean room” free of contaminates or a “hospital” for the sick to receive healing. Opposing parties arose in Carthage, even electing rival bishops. Cyprian treated schismatics as heretics; baptisms in rival churches were deemed illegitimate based on the supposed impious character of spurious bishops. For Cyprian, spiritual power and authority resides in the community of catholic bishops, so alternate bishops lose their ability to administer the sacraments. This put him at odds with Stephen, bishop of the Church of Rome, who sided with the “laxist” group, advocating for the church to be a hospital for the wounded. Facets of this debate would continue with the Donatist controversy, the subject of part four.
Eastman relates the details of the Donatist schism while remaining true to his “introductory” approach. The schism was directly tied to empire wide Christian persecution under Diocletian, relating to bishops who had handed over copies of Scripture to avoid consequences. Harkening back to issues considered during Cyprian’s life, the question as to the purity of a bishop, as well as the purity of their consecrations, became a central concern. Rival factions formed around the bishops Caecilian, supported by Rome, and Donatus, supported by most North Africans. Cyprian remained a key voice in the debate, as both groups considered themselves in line with the apostles. The testimony of the martyrs also figured prominently, as both sides claimed to be the church of the martyrs. Later theologians such as Augustine of Hippo, himself likely surrounded by many Christians of the Donatist sect, moved to settle the debate in favor of the Caecilianist party. Eastman carefully notes, however, that the controversy never officially ended. The slur of “Donatist” has been cast on those parties in church history who wish to divide over matters of ecclesial purity.
This conversation leads Eastman to the final part, which focuses on Augustine of Hippo. As the inheritor of North African theology and Christian culture, Augustine propeled Latin-speaking theology into the medieval church. Eastman focuses his attention on an overview of Augustine’s life and thought, with attention to the Pelagian debates on grace and free will. This issue became a perpetual concern for theologians throughout the medieval period, the Reformation, and the modern church. Eastman covers other facets of Augustine’s thought—his understanding of the Trinity, for example—but as the book’s purpose is for summary and overview, he does not go deeper than basic analysis.
This book serves as a good introduction to early North African theology. Eastman begins every chapter with key ideas to aid readers in their understanding and reinforces these ideas throughout each chapter. The text is easy to read and provides clarity for introductory readers. While experts in this field will likely not discover anything new, there is much to gain from Eastman. Eastman’s style and structure should be an encouragement to writers and scholars, as a model of producing a work of historical theology in brief form. The book situates well in courses of early Christian history, and as the title suggests, will profit courses on North African Christianity.
