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The Councils of Carthage, or Synods of Carthage, were church synods held during the 3rd, 4th, and 5th centuries in the city of Carthage in Africa. The most important of these are described below.
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Synod of 251
In May 251 a synod, assembled under the presidency of Cyprian to consider the treatment of the lapsi, excommunicated Felicissimus and five other Novatian bishops (Rigorists), and declared that the lapsi should be dealt with, not with indiscriminate severity, but according to the degree of individual guilt. These decisions were confirmed by a synod of Rome in the autumn of the same year. Other Carthaginian synods concerning the lapsi were held in 252 and 254.
Synod of 256
Two synods, in 255 and 256, held under Cyprian, pronounced against the validity of heretical baptism, thus taking direct issue with Stephen I, bishop of Rome, who promptly repudiated them. A third synod in September 256, possibly following the repudiation, unanimously reaffirmed the position of the other two. Stephen's claims to authority as bishop of bishops were sharply resented, and for some time the relations of the Roman and African Sees were severely strained.
Synod of 345
Around 345-349 under Gratus a synod of orthodox bishops, who had met to record their gratitude for the effective official repression of the Circumcelliones (Donatists), declared against the rebaptism of any one who had been baptized in the name of the Trinity, and adopted twelve canons of clerical discipline.
Synod of 397
The Council of Carthage, called the third by Denzinger, issued a canon of the Bible on 28 August 397. The primary source of information about the third council of Carthage comes from the Codex Canonum Ecclesiæ Africanæ, which presents a compilation of ordinances enacted by various church councils in Carthage during the fourth and fifth centuries. In one section of this code the following paragraph concerning the canon of Scripture appears.
Conference of 411
The Conference of Carthage, held by the command of the Emperor Honorius in 411 with a view to terminating the Donatist schism, while not strictly a synod, was one of the most important assemblies in the history of the African sees, and of the whole Catholic Church. It was presided over by Marcellinus of Carthage who found in favour of the Catholic party, which led to the violent suppression of the Donatists.
Council of 418
On 1 May 418 a great synod (Augustine of Hippo called it A Council of Africa), which assembled under the presidency of Aurelius, bishop of Carthage, to take action concerning the errors of Caelestius, a disciple of Pelagius, denounced the Pelagian doctrines of human nature, original sin, grace, and perfectibility; and it fully approved the contrary views of Augustine. Prompted by the reinstatement by the bishop of Rome of a deposed African priest (Apiarius of Sicca), the synod enacted that whoever appeals to a court on the other side of the sea (meaning Rome) may not again be received into communion by any one in Africa (canon 17).
Council of 419
Two synods, one in 419 and another in 424, met regarding the question of appeals to Rome. The latter addressed a letter to the bishop of Rome, Pope Celestine I, protesting against his claim to appellate jurisdiction, and urgently requesting the immediate recall of his legate, and advising him to send no more judges to Africa. The Roman See refused, citing its apostolic authority.
Synod of 484
The Vandal Synod of Carthage (484) was a largely unsuccessful church council meeting called by the Vandal King Huneric to persuade the Catholic bishops in his recently acquired North African territories to convert to Arian Christianity. The Catholic bishops refused and many, including Fulgentius of Ruspe and Tiberiumus, were exiled to Sardinia, and some executed. The Notitia Provinciarum at Civitatum Africa says that nearly 500 went into exile. The bishops had requested that Catholic bishops from outside Huneric's dominions be allowed to attend but this was refused, the king saying "When you make me master of the whole world, then what you want shall be done". The synod appears to have been an exercise in royal browbeating more than a genuine debate, with bias toward Arian bishops.