[1][2] Caecilianus was an archdeacon of Carthage, who supported his bishop Mensurius in opposing the fanatical cult of martyrdom led by the Circumcellions.
Some of these he claimed were criminals and debtors to the state, who thought they might by this means rid themselves of a burdensome life, or wipe away the remembrance of their misdeeds, or at least gain money and enjoy in prison the luxuries supplied by the kindness of Christians.
Before his departure from Africa, he had given the gold and silver ornaments of the church to the care of certain old men and had also consigned an inventory of these effects to an aged woman, who was to deliver it to the next bishop.
The religious world of Carthage divided itself broadly into two sections, the moderate and rigoristic parties, or the supporters and opponents of the principles of Caecilianus.
At the head of the latter was a devout and wealthy woman named Lucilla, who had been severely rebuked by the archdeacon for superstitious veneration of martyrs' relics.
[5] The old men who had charge of the treasure of the church were obliged to give it up; they joined with Botrus and Caelestius in refusing to acknowledge Caecilian as bishop.
[5] Caecilianus was charged with unnecessary and heartless severity to those who had visited the confessors in prison; he was denounced as a "tyrannus" and a "carnifex" ("butcher".)
Caecilian had possession of the basilica and the cathedra of Cyprian, and the people were with him, so that he refused to appear before an assembly so prejudiced; but professed his willingness to satisfy them on all personal matters, and offered, if right was on their side, to lay down his episcopal office, and submit to re-ordination.
In his largesse to the Christians of the province, and in his edicts favourable to the church there, he expressly stipulated that the party of Majorinus should be excluded: their views were, in his opinion, the "madness" of men of "unsound mind."
The emperor confirmed the previous decisions of Rome and Arles, and he followed up his judgment by laws and edicts confiscating the goods of the party of Majorinus, depriving them of their churches and threatening to punish their rebellion with death.
From this time the schism of the Northern African church lost its purely personal aspect, and became a stern religious contest on questions of discipline.