Chapter 1 provides the broad context of Nicene–Homoian interactions in Africa, including those that preceded the Vandal conquest. It examines the involvement of the African church in the Trinitarian controversy of the fourth century and its intertwining with the Donatist crisis as these experiences explain the later attitude of the African clergy toward Vandal Homoianism.

Constantine's role in calling the Council of Nicaea has long been recognized. But theological interests have overshadowed the political side of his decision-making. In the nineteenth century scholars coined the word “Caesaropapism” for imperial interference that they saw as a threat to the purity of the Church. But the ancient state operated on a different set of principles, and a political approach fills in important blanks in our understanding of the council. By the time Constantine took control of the eastern empire he had learned that the best way to deal with conflict in the Church was to assemble the largest number of bishops possible and have them settle the problem. This is the thinking behind his decision to ask all the bishops in the empire to settle the Arian question. This is why Nicaea became known as the first ecumenical (“world-wide”) council, though in reality almost all of the bishops present came from the East. Publicly, Constantine treated the bishops at Nicaea with respect and humility, but behind the scenes he worked to bring the opposing parties into agreement. The result was the Nicene Creed, still recited (in slightly different form) by Christians today.

Around 400 AD, Augustine of Hippo wrote De catechizandis rudibus, which teaches others how to address non-Christians interested in converting to the religion. Written in a time of increasing state hostility to non-Christians, the text has been used to study ‘coercive conversions’ to Christianity. However, this elides the fact that a North African convert had a choice between two increasingly hostile Christian factions: the one Augustine belonged to, or that of the better established rival bishops Augustine labelled ‘Donatist’. This chapter argues that the treatise should be seen as an attempt by Augustine to use the frame of teacher training as a means of strengthening control over minor clergy in a context of episcopal conflict. De catechizandis rudibus does not address converts directly, but instead the minor clergy who taught them. This focus, in particular on managing their affect (and disciplining the insufficiently cheerful), fits with Augustine’s faction having less social power in comparison to the Donatists at the time of writing. Instead, Augustine used his considerable rhetorical prowess in this treatise to prevent minor clergy from becoming demoralised (or defecting to the opposing bishops) during the conflict.