Footnotes
463:1469Cypr. Ep. lxxiii. ad Jubaian. 23.
463:1470See below, Book VII. c. 2, 3.
Chapter 2.—2. But now that we have begun a disputation with a man of peace like Cyprian, let us go on. For when he had brought an objection against himself, which he knew was urged by his brethren, "What then will become of those who in times past, coming to the Church from heresy, were admitted without baptism? The Lord," he answers, "is able of His mercy to grant indulgence, and not to separate from the gifts of His Church those who, being admitted in all honesty to His Church, have fallen asleep within the Church." 1471 Well indeed has he assumed that charity can cover the multitude of sins. But if they really had baptism, and this were not rightly perceived by those who thought that they should be baptized again, that error was covered by the charity of unity so long as it contained, not the discord and spirit of the devil, but merely human infirmity, until, as the apostle says, "if they were otherwise minded, the Lord should reveal it to them." 1472 But woe unto those who, being torn asunder from unity by a sacrilegious rupture, either rebaptize, if baptism exists with both us and them, or do not baptize at all, if baptism exist in the Catholic Church only. Whether, therefore, they rebaptize, or fail to baptize, they are not in the bond of peace; wherefore let them apply a remedy to which they please of these two wounds. But if we admit to the Church without baptism, we are of the number of those who, as Cyprian has assumed, may receive pardon because they preserved unity. But if (as is, I think, already clear from what has been said in the earlier books) Christian baptism can preserve its integrity even amid the perversity of heretics, then even though any in those times did rebaptize, yet without departing from the bond of unity, they might still attain to pardon in virtue of that same love of peace, through which Cyprian bears witness that those admitted even without baptism might obtain that they should not be separated from the gifts of the Church. Further, if it is true that with heretics and schismatics the baptism of Christ does not exist, how much less could the sins of others hurt those who were fixed in unity, if even men’s own sins were forgiven when they came to it even without baptism! For if, according to Cyprian, the bond of unity is of such efficacy, how could they be hurt by other men’s sins, who were unwilling to separate themselves from unity, if even the unbaptized, who wished to come to it from heresy, thereby escaped the destruction due to their own sins?
Footnotes
464:1471Cypr. Ep. lxxiii. 23.
464:1472Phil. iii. 15.
Chapter. 3.—3. But in what Cyprian adds, saying, "Nor yet because men once have erred must there be always error, since it rather befits wise and God-fearing men gladly and unhesitatingly to follow truth, when it is clearly laid before their eyes, than obstinately and persistently to fight for heretics against their brethren and their fellow-priests," 1473 he is uttering the most perfect truth; and the man who resists the manifest truth is opposing himself rather than his neighbors. But, so far as I can judge, it is perfectly clear and certain, from the many arguments which I have already adduced, that the baptism of Christ cannot be invalidated even by the perversity of heretics, when it is given or received among them. But, granting that it is not yet certain, at any rate no one who has considered what has been said, even from a hostile point of view, will assert that the question has been decided the other way. Therefore we are not striving against manifest truth, but either, as I think, we are striving in behalf of what is clearly true, or, at any rate, as those may hold who think that the question has not yet been solved, we are seeking for the truth. And therefore, if the truth be other than we think, yet we are receiving those baptized by heretics with the same honesty of heart with which those received them whom, Cyprian supposed, in virtue of their cleaving to the unity of the Church, to be capable of pardon. But if the baptism of Christ, as is indicated by the many arguments used above, can retain its integrity amid any defect either of life or faith, whether on the part of those who seem to be within, and yet do not belong to the members of the one dove or on the part of those whose severance from her extends to being openly without, then those who sought its repetition in those former days deserved the same pardon for their charity in clinging to unity, which Cyprian thought that those deserved for charity of the same kind whom he believed to have been admitted without baptism. They therefore who, without any cause (since, as Cyprian himself shows, the bad cannot hurt the good in the unity of the Church), have cut themselves off from the charity which is shown in this unity, have lost all place of pardon, and whilst they would incur destruction by the very crime of schism, even though they did not rebaptize those who had been baptized in the Catholic Church, of how bitter punishment are they deserving, who are either endeavoring to give to the Catholics who have it what Cyprian affirms that they themselves have not, or, as is clear from the facts of the case, are bringing as a charge against the Catholic Church that she has not what even they themselves possess?
Footnotes
464:1473Cypr. Ep. lxxiii. 23.
Chapter 4.—4. But since now, as I said before, we have begun a disputation with the epistles of Cyprian, I think that I should not seem even to him, if he were present, "to be contending obstinately and persistently in defense of heretics against my brethren and my fellow-priests," when he learned the powerful reasons which move us to believe that even among heretics, who are perversely obstinate in their malignant error, the baptism of Christ is yet in itself most holy, and most highly to be reverenced. And seeing that he himself, whose testimony has such weight with us, bears witness that they were wont in past times to be admitted without a second baptism, I would have any one, who is induced by Cyprian’s arguments to hold it as certain that heretics ought to be baptized afresh, yet consider that those who, on account of weight of the arguments on the other side, are not as yet persuaded that this should be so, hold the same place as those in past time, who in all honesty admitted men who were baptized in heresy on the simple correction of their individual error, and who were capable of salvation with them in virtue of the bond of unity. And let any one, who is led by the past custom of the Church, and by the subsequent authority of a plenary Council, and by so many powerful proofs from holy Scripture, and by much evidence from Cyprian himself, and by the clear reasoning of truth, to understand that the baptism of Christ, consecrated in the words of the gospel, cannot be perverted by the error of any man on earth,—let such an one understand, that they who then thought otherwise, but yet preserved their charity, can be saved by the same bond of unity. And herein he should also understand of those who, in the society of the Church dispersed throughout the world, could not have been defiled by any tares, by any chaff, so long as they themselves desired to be fruitful corn, and who therefore severed themselves from the same bond of unity without any cause for the divorce, that at any rate, whichever of the two opinions be true,—that which Cyprian then held, or that which was maintained by the universal voice of the Catholic Church, which Cyprian did not abandon,—in either case they, having most openly placed themselves outside in the plain sacrilege of schism, cannot possibly be saved, and all that they possess of the holy sacraments, and of the free gifts of the one legitimate Bridegroom, is of avail, while they continue what they are, for their confusion rather than the salvation of their souls.
Chapter 5.—5. Wherefore, even if heretics should be truly anxious to correct their error and come to the Church, for the very reason that they believed that they had no baptism unless they received it in the Church, even under these circumstances we should not be bound to yield to their desire for the repetition of baptism; but rather they should be taught, on the one hand, that baptism, though perfect in itself, could in no way profit their perversity if they would not submit to be corrected; and, on the other hand, that the perfection of baptism could not be impaired by their perversity, while refusing to be corrected: and again, that no further perfection is added to baptism in them because they are submitting to correction; but that, while they themselves are quitting their iniquity, that which was before within them to their destruction is now beginning to be of profit for salvation. For, learning this, they will both recognize the need of salvation in Catholic unity, and will cease to claim as their own what is really Christ’s, and will not confound the sacrament of truth, although existing in themselves, with their own individual error.
6. To this we may add a further reason, that men, by a sort of hidden inspiration from heaven, shrink from any one who for the second time receives baptism which he had already received in any quarter whatsoever, insomuch that the very heretics themselves, when their arguments start with that subject, rub their forehead in perplexity, and almost all their laity, even those who have grown old in their body, and have conceived an obstinate animosity against the Catholic Church, confess that this one point in their system displeases them; and many who, for the sake of gaining some secular advantage, or avoiding some disadvantage, wish to secede to them, strive with many secret efforts that they may have granted to them, as a peculiar and individual privilege, that they should not be rebaptized; and some, who are led to place credence in their other vain delusions and false accusations against the Catholic Church, are recalled to unity by this one consideration, that they are unwilling to associate with them lest they should be compelled to be rebaptized. And the Donatists, through fear of this feeling, which has so thorough possession of all men’s hearts, have consented to acknowledge the baptism which was conferred among the followers of Maximianus, whom they had condemned, and so to cut short their own tongues and close their mouths, in preference to baptizing again so many men of the people of Musti, and Assuræ, and other districts, whom they received with Felicianus and Prætextatus, and the others who had been condemned by them and afterwards returned to them.
Chapter 6.—7. For when this is done occasionally in the case of individuals, at great intervals of time and space, the enormity of the deed is not equally felt; but if all were suddenly to be brought together who had been baptized in course of time by the aforesaid followers of Maximianus, either under pressure of the peril of death or at their Easter solemnities, and it were told them that they must be baptized again, because what they had already received in the sacrilege of schism was null and void, they might indeed say what obstinate perseverance in their error would compel them to say, that they might hide the rigor and iciness of their hardness under any kind of false shade of consistency against the warmth of truth. But in fact, because the party of Maximianus could not bear this, and because the very men who would have to enforce it could not endure what must needs have been done in the case of so many men at once, especially as those very men would be rebaptizing them in the party of Primianus who had already baptized them in the party of Maximianus, for these reasons their baptism was received, and the pride of the Donatists was cut short. And this course they would certainly not have chosen to adopt, had they not thought that more harm would have been done to their cause by the offense men would have taken at the repetition of the baptism, than by the reputation lost in abandoning their defense. And this I would not say with any idea that we ought to be restrained by consideration of human feelings, if the truth compelled those who came from heretics to be baptized afresh. But because the holy Cyprian says, "that heretics might have been all the more impelled to the necessity of coming over, if only they were to be rebaptized in the Catholic Church," 1474 on this account I have wished to place on record the intensity of the repugnance to this act which is seated deeply in the heart of nearly every one,—a repugnance which I can believe was inspired by God Himself, that the Church might be fortified by the instinct of repugnance against any possible arguments which the weak cannot dispel.
Footnotes
466:1474Cypr. Ep. lxxiii. 24.
Chapter 7.—8. Truly, when I look at the actual words of Cyprian, I am warned to say some things which are very necessary for the solution of this question. "For if they were to see," he says, "that it was settled and established by our formal decision and vote, that the baptism with which they are baptized in heresy is considered just and lawful, they will think that they are in just and lawful possession of the Church also, and all its other gifts." 1475 He does not say "that they will think they are in possession," but "in just and lawful possession of the gifts of the Church." But we say that we cannot allow that they are in just and lawful possession of baptism. That they are in possession of it we cannot deny, when we recognize the sacrament of the Lord in the words of the gospel. They have therefore lawful baptism, but they do not have it lawfully. For whosoever has it both in Catholic unity, and living worthily of it, both has lawful baptism and has it lawfully; but whosoever has it either within the Catholic Church itself, as chaff mixed with the wheat, or outside, as chaff carried away by the wind, has indeed lawful baptism, but not lawfully. For he has it as he uses it. But the man does not use it lawfully who uses it against the law,—which every one does, who, being baptized, yet leads an abandoned life, whether inside or without the Church.
Footnotes
466:1475Ib.
Chapter 8.—9. Wherefore, as the apostle said of the law, "The law is good, if a man use it lawfully," 1476 so we may fairly say of baptism, Baptism is good, if a man use it lawfully. And as they who used the law unlawfully could not in that case cause that it should not be in itself good, or make it null and void, so any one who uses baptism unlawfully, either because he lives in heresy, or because he lives the worst of lives, yet cannot cause that the baptism should be otherwise than good, or altogether null and void. And so, when he is converted either to Catholic unity, or to a mode of living worthy of so great a sacrament, he begins to have not another and a lawful baptism, but that same baptism in a lawful manner. Nor does the remission of irrevocable sins follow on baptism, unless a man not only have lawful baptism, but have it lawfully; and yet it does not follow that if a man have it not lawfully, so that his sins are either not remitted, or, being remitted, are brought on him again, therefore the sacrament of baptism should be in the baptized person either bad or null and void. For as Judas, to whom the Lord gave a morsel, gave a place within himself of the devil, not by receiving what was bad, but by receiving it badly, 1477 so each person, on receiving the sacrament of the Lord, does not cause that it is bad because he is bad himself, or that he has received nothing because he has not received it to salvation. For it was none the less the body of the Lord and the blood of the Lord, even in those to whom the apostle said, "He that eateth unworthily, eateth and drinketh damnation to himself." 1478 Let the heretics therefore seek in the Catholic Church not what they have, but what they have not,—that is, the end of the commandment, without which many holy things may be possessed, but they cannot profit. "Now, the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned." 1479 Let them therefore hasten to the unity and truth of the Catholic Church, not that they may have the sacrament of washing, if they have been already bathed in it, although in heresy, but that they may have it to their health.
Footnotes
466:14761 Tim. i. 8.
467:1477John xiii. 27.
467:14781 Cor. xi. 29.
467:14791 Tim. i. 5.
Chapter 9.—10. Now we must see what is said of the baptism of John. For "we read in the Acts of the Apostles, that those who had already been baptized with the baptism of John were yet baptized by Paul," 1480 simply because the baptism of John was not the baptism of Christ, but a baptism allowed by Christ to John, so as to be called especially John’s baptism; as the same John says, "A man can receive nothing, except it be given him from heaven." 1481 And that he might not possibly seem to receive this from God the Father in such wise as not to receive it from the Son, speaking presently of Christ Himself, he says, "Of His fullness have all we received." 1482 But by the grace of a certain dispensation John received this, which was to last not for long, but only long enough to prepare for the Lord the way in which he must needs be the forerunner. And as our Lord was presently to enter on this way with all humility, and to lead those who humbly followed Him to perfection, as He washed the feet of His servants, 1483 so was He willing to be baptized with the baptism of a servant. 1484 For as He set Himself to minister to the feet of those whose guide He was Himself, so He submitted Himself to the gift of John which He Himself had given, that all might understand what sacrilegious arrogance they would show in despising the baptism which they ought each of them to receive from the Lord, when the Lord Himself accepted what He Himself had bestowed upon a servant, that he might give it as his own; and that when John, than whom no greater had arisen among them that are born of women, 1485 bore such testimony to Christ, as to confess that he was not worthy to unloose the latchet of His shoe, 1486 Christ might both, by receiving his baptism, be found to be the humblest among men, and, by taking away the place for the baptism of John, be believed to be the most high God, at once the teacher of humility and the giver of exaltation.
11. For to none of the prophets, to no one at all in holy Scripture, do we read that it was granted to baptize in the water of repentance for the remission of sins, as it was granted to John; that, causing the hearts of the people to hang upon him through this marvellous grace, he might prepare in them the way for Him whom he declared to be so infinitely greater than himself. But the Lord Jesus Christ cleanses His Church by such a baptism that on receiving it no other is required; while John gave a first washing with such a baptism that on receiving it there was further need of the baptism of the Lord,—not that the first baptism should be repeated, but that the baptism of Christ, for whom he was preparing the way, might be further bestowed on those who had received the baptism of John. For if Christ’s humility were not to be commended to our notice, neither would there be any need of the baptism of John; again, if the end were in John, after his baptism there would be no need of the baptism of Christ. But because "Christ is the end of the law for righteousness to every one that believeth," 1487 it was shown by John to whom men should go, and in whom, when they had reached Him, they should rest. The same, John, therefore, set forth both the exalted nature of the Lord, when he placed Him far before himself, and His humility, when he baptized Him as the lowest of the people. But if John had baptized Christ alone, he would be thought to have been the dispenser of a better baptism, in that with which Christ alone was baptized, than the baptism of Christ with which Christians are baptized; and again, if all ought to be baptized first with the baptism of John, and then with that of Christ, the baptism of Christ would deservedly seem to be lacking in fullness and perfection, as not sufficing for salvation. Wherefore the Lord was baptized with the baptism of John, that He might bend the proud necks of men to His own health-giving baptism; and He was not alone baptized with it, lest He should show His own to be inferior to this, with which none but He Himself had deserved to be baptized; and He did not allow it to continue longer, lest the one baptism with which He baptizes might seem to need the other to precede it.
Footnotes
467:1480Cypr. Ep. lxxiii. 24; Acts xix. 3-5.
467:1481John iii. 27.
467:1482John i. 16.
467:1483John 13:4, 5.
467:1484Matt. iii. 13.
467:1485Matt. xi. 11.
467:1486John i. 27.
467:1487Rom. x. 4.
Chapter 10.—12. I ask, therefore, if sins were remitted by the baptism of John, what more could the baptism of Christ confer on those whom the Apostle Paul desired to be baptized with the baptism of Christ after they had received the baptism of John? But if sins were not remitted by the baptism of John, were those men in the days of Cyprian better than John, of whom he says himself that they "used to seize on estates by treacherous frauds, and increase their gains by accumulated usuries," 1488 through whose, administration of baptism the remission of sins was yet conferred? Or was it because they were contained within the unity of the Church? What then? Was John not contained within that unity, the friend of the Bridegroom, the preparer of the way of the Lord, the baptizer of the Lord Himself? Who will be mad enough to assert this? Wherefore, although my belief is that John so baptized with the water of repentance for the remission of sins, that those who were baptized by him received the expectation of the remission of their sins, the actual remission taking place in the baptism of the Lord,—just as the resurrection which is expected at the last day is fulfilled in hope in us, as the apostle says, that "He hath raised us up together, and made us sit together in heavenly places in Christ Jesus;" 1489 and again, "For we are saved by hope;" 1490 or as again John himself, while he says, "I indeed baptize you with water unto repentance, for the remission of your sins," 1491 yet says, on seeing our Lord, "Behold the Lamb of God, which taketh away the sin of the world," 1492 —nevertheless I am not disposed to contend vehemently against any one who maintains that sins were remitted even in the baptism of John, but that some fuller sanctification was conferred by the baptism of Christ on those whom Paul ordered to be baptized anew. 1493
Footnotes
468:1488Cypr. Serm. de Lapsis, c. vi.
468:1489Eph. ii. 6.
468:1490Rom. viii. 24.
468:1491Matt. iii. 11.
468:1492John i. 29.
468:1493Acts xix. 3-5.
Chapter 11.—13. For we must look at the point which especially concerns the matter before us (whatever be the nature of the baptism of John, since it is clear that he belongs to the unity of Christ), viz., what is the reason for which it was right that men should be baptized again after receiving the baptism of the holy John, and why they ought not to be baptized again after receiving the baptism of the covetous bishops. For no one denies that in the Lord’s field John was as wheat, bearing an hundred-fold, if that be the highest rate of increase; also no one doubts that covetousness, which is idolatry, is reckoned in the Lord’s harvest among the chaff. Why then is a man baptized again after receiving baptism from the wheat, and not after receiving it from the chaff? If it was because he was better than John that Paul baptized after John, why did not also Cyprian baptize after his usurious colleagues, than whom he was better beyond all comparison? If it was because they were in unity with him that he did not baptize after such colleagues, neither ought Paul to have baptized after John, because they were joined together in the same unity. Can it be that defrauders and extortioners belong to the members of that one dove, and that he does not belong to it to whom the full power of the Lord Jesus Christ was shown by the appearance of the Holy Spirit in the form of a dove? 1494 Truly he belongs most closely to it; but the others, who must be separated from it either by the occasion of some scandal, or by the winnowing at the last day, do not by any means belong to it, and yet baptism was repeated after John and not after them. What then is the cause, except that the baptism which Paul ordered them to receive was not the same as that which was given at the hands of John? And so in the same unity of the Church, the baptism of Christ cannot be repeated though it be given by an usurious minister; but those who receive the baptism of John, even from the hands of John Himself, ought to be afterwards baptized with the baptism of Christ.
Footnotes
468:1494Matt. 3:16, John 1:33.
Chapter 12.—14. Accordingly, I too might use the words of the blessed Cyprian to turn the hearts of those that hear me to the consideration of something truly marvellous, if I were to say "that John, who was accounted greater among the prophets,—he who was filled with divine grace while yet in his mother’s womb; he who was upheld in the spirit and power of Elias; who was not the adversary, but a forerunner and herald of the Lord: who not only foretold our Lord in words, but also showed Him to the sight; who baptized Christ Himself, through whom all others are baptized," 1495 —he was not worthy to baptize in such wise that those who were baptized by him should not be baptized again after him; and shall no one think that a man should be baptized in the Church after he had been baptized by the covetous, by defrauders, by extortioners, by usurers? Is not the answer ready to this invidious question, Why do you think this unmeet, as though either John were dishonored, or the covetous man honored? But His baptism ought not to be repeated, of whom John says, "The same is He which baptizeth with the Holy Ghost." 1496 For whoever be the minister by whose hands it is given, it is His baptism of whom it was said, "The same is He which baptizeth." But neither was the baptism of John himself repeated, when the Apostle Paul commanded those who had been baptized by him to be baptized in Christ. For what they had not received from the friend of the Bridegroom, this it was right that they should receive from the Bridegroom Himself, of whom that friend had said, "The same is He which baptizeth with the Holy Ghost."
Footnotes
468:1495Cypr. Ep. lxxiii. 25.
469:1496John i. 33.
Chapter 13.—15. For the Lord Jesus might, if He had so thought fit, have given the power of His baptism to some one or more of His chief servants, whom He had already made His friends, such as those to whom He says, "Henceforth I call you not servants, but friends;" 1497 that, as Aaron was shown to be the priest by the rod that budded, 1498 so in His Church, when more and greater miracles are performed, the ministers of more excellent holiness, and the dispensers of His mysteries, might be made manifest by some sign, as those who alone ought to baptize. But if this had been done, then though the power of baptizing were given them by the Lord, yet it would necessarily be called their own baptism, as in the case of the baptism of John. And so Paul gives thanks to God that he baptized none of those men who, as though forgetting in whose name they had been baptized, were for dividing themselves into factions under the names of different individuals. 1499 For when baptism is as valid at the hands of a contemptible man as it was when given by an apostle, it is recognized as the baptism neither of this man nor of that, but of Christ; as John bears witness that he learned, in the case of the Lord Himself, through the appearance of the dove. For in what other respect he said, "And I knew Him not," I cannot clearly see. For if he had not known Him in any sense, he could not have said to Him when He came to his baptism, "I have need to be baptized of Thee." 1500 What is it, therefore, that he says, "I saw the Spirit descending from heaven like a dove, and it abode upon Him. And I knew Him not: but He that sent me to baptizewith water, the same said unto me, Upon whom thou shall see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost?" 1501 The dove clearly descended on Him after He was baptized. But while He was yet coming to be baptized, John had said, "I have need to be baptized of Thee." He therefore already knew Him. What does he therefore mean by the words, "I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost," since this took place after He was baptized, unless it were that he knew Him in respect of certain attributes, and in respect of others knew Him not? He knew Him, indeed, as the Son of God, the Bridegroom, of whose fullness all should receive; but whereas of His fullness he himself had so received the power of baptizing that it should be called the baptism of John, he did not know whether He would so give it to others also, or whether He would have His own baptism in such wise, that at whosesoever hands it was given, whether by a man that brought forth fruit a hundredfold, or sixtyfold, or thirtyfold, whether by the wheat or by the chaff, it should be known to be of Him alone; and this he learned through the Spirit descending like a dove, and abiding on Him.
Footnotes
469:1497John xv. 15.
469:1498Num. xvii. 8.
469:14991 Cor. i. 12-15.
469:1500Matt. iii. 14.
469:1501John 1:32, 33.
Chapter 14.—16. Accordingly we find the apostles using the expressions, "My glorying," 1502 though it was certainly in the Lord; and "Mine office," 1503 and "My knowledge," 1504 and "My gospel," 1505 although it was confessedly bestowed and given by the Lord; but no one of them ever once said, "My baptism." For neither is the glorying of all of them equal, nor do they all minister with equal powers, nor are they all endowed with equal knowledge, and in preaching the gospel one works more forcibly than another, and so one may be said to be more learned than another in the doctrine of salvation itself; but one cannot be said to be more or less baptized than another, whether he be baptized by a greater or a less worthy minister. So when "the works of the flesh are manifest, which are these, fornication, uncleanness, lasciviousnness, idolatry, witchcraft, hatred, variance, emulations, strife, seditions, heresies, envyings, drunkenness, revellings, and such like;" 1506 if it be strange that it should be said, "Men were baptized after John, and are not baptized after heretics," why is it not equally strange that it should be said, "Men were baptized after John, and are not baptized after the envious," seeing that Cyprian himself bears witness in his epistle concerning envy and malignity that the covetous are of the party of the devil, and Cyprian himself makes it manifest from the words of the Apostle Paul, as we have shown above, that in the time of the apostles themselves there were envious persons in the Church of Christ among the very preachers of the name of Christ?
Footnotes
469:15021 Cor. ix. 15.
469:1503Rom. xi. 13.
469:1504Eph. iii. 4.
469:15052 Tim. ii. 8.
470:1506Gal. v. 19-21.
Chapter 15.—17. That therefore the baptism of John was not the same as the baptism of Christ, has, I think, been shown with sufficient clearness; and therefore no argument can be drawn from it that baptism should be repeated after heretics because it was repeated after John: since John was not a heretic, and could have a baptism, which, though granted by Christ, was yet not the very baptism of Christ, seeing that he had the love of Christ; while a heretic can have at once the baptism of Christ and the perversity of the devil, as another within the Church may have at once the baptism of Christ and the envy of the devil.
18. But it will be urged that baptism after a heretic is much more required, because John was not a heretic, and yet baptism was repeated after him. On this principle, a man may say, much more must we rebaptize after a drunkard, because John was sober, and yet baptism was repeated after him. And we shall have no answer to make to such a man, save that the baptism of Christ was given to those who were baptized by John, because they had it not; but where men have the baptism of Christ, no iniquity on their part can possibly effect that the baptism of Christ should fail to be in them.
19. It is not therefore true that "by baptizing first, the heretic obtains the right of baptism;" 1507 but because he did not baptize with his own baptism, and though he did not possess the right of baptizing, yet that which he gave is Christ’s, and he who received it is Christ’s. For many things are given wrongfully and yet they are not therefore said to be non-existent or not given at all. For neither does he who renounces the world in word only and not in deed receive baptism lawfully, and yet he does receive it. For both Cyprian records that there were such men in the Church in his day, and we ourselves experience and lament the fact.
20. But it is strange in what sense it can be said that "baptism and the Church cannot in any way be separated and detached from one another." 1508 For if baptism remains inseparably in him who is baptized, how can it be that he can be separated from the Church, and baptism cannot? But it is clear that baptism does remain inseparably in the baptized person; because into whatever depth of evil, and into whatever fearful whirlpool of sin the baptized person may fall, even to the ruin of apostasy, he yet is not bereft of his baptism. And therefore, if through repentance he returns, it is not given again, because it is judged that he could not have been bereft of it. But who can ever doubt that a baptized person can be separated from the Church? For hence all the heresies have proceeded which deceive by the use of Christian terms.
Footnotes
470:1507Cypr. Ep. lxxiii. 25.
470:1508Ib.
Chapter 16.—Wherefore, since it is manifest that the baptism remains in the baptized person when he is separated from the Church, the baptism which is in him is certainly separated with him. And therefore not all who retain the baptism retain the Church, just as not all who retain the Church retain eternal life. Or if we say that only those retain the Church who observe the commandments of God, we at once concede that there are many who retain baptism, and do not retain the Church.
21. Therefore the heretic is not "the first to seize baptism," since he has received it from the Church. Nor, though he seceded, could baptism have been lost by him whom we assert no longer to retain the Church, and yet allow to retain baptism. Nor does any one "yield his birthright, and give it to a heretic," 1509 because he says that he took away with him what he could not give lawfully, but what would yet be according to law when given; or that he no longer has lawfully what yet is in accordance with law in his possession. But the birthright rests only in a holy conversation and good life, to which all belong of whom that bride consists as her members which has no spot or wrinkle, 1510 or that dove that groans amid the wickedness of the many crows,—unless it be that, while Esau lost his birthright from his lust after a mess of pottage, 1511 we are yet to hold that it is retained by defrauders, robbers, usurers, envious persons, drunkards and the like, over whose existence in the Church of his time Cyprian groaned in his epistles. Wherefore, either it is not the same thing to retain the Church and to retain the birthright in divine things, or, if every one who retains the Church also retains the birthright, then all those wicked ones do not retain the Church who yet both seem and are allowed by every one of us to give baptism within the Church; for no one, save the man who is wholly ignorant of sacred things, would say that they retain the birthright in sacred things.
Footnotes
470:1509Cypr. Ep. lxxiii. 25.
470:1510Eph. v. 27. Cp. Aug. Retract. ii. 18, quoted above, I. 17, 26.
470:1511Gen. xxv. 29-34.
Chapter 17.—22. But, having considered and handled all these points, we have now come to that peaceful utterance of Cyprian at the end of the epistle, with which I am never sated, though I read and re-read it again and again,—so great is the pleasantness of brotherly love which breathes forth from it, so great the sweetness of charity in which it abounds. "These things," he says, "we have written unto you, dearest brother, shortly, according to our poor ability, prescribing to or prejudging no one, lest each bishop should not do what he thinks right, in the free exercise of his own will. We, so far as in us lies, do not contend on the subject of heretics with our colleagues and fellow-bishops, with whom we maintain concord and peace in the Lord; especially as the apostle also says, ‘If any man seem to be contentious, we have no such custom, neither the churches of God.’ 1512 We observe patiently and gently charity of spirit, the honor of our brotherhood, the bond of faith, the harmony of the priesthood. For this reason also, to the best of our poor ability, by the permission and the inspiration of God we have written this treatise on ‘The Good of Patience,’ which we have sent to you in consideration of our mutual love." 1513
23. There are many things to be considered in these words, wherein the brightness of Christian charity shines forth in this man, who "loved the beauty of the Lord’s house, and the place of the tabernacle of His habitation." 1514 First, that he did not conceal what he felt; then, that he set it forth so gently and peacefully, in that he maintained the peace of the Church with those who thought otherwise, because he understood how great healthfulness was bound up in the bond of peace, loving it so much, and maintaining it with sobriety, seeing and feeling that even men who think differently may entertain their several sentiments with saving charity. For he would not say that he could maintain divine concord or the peace of the Lord with evil men; for the good man can observe peace towards wicked men, but he cannot be united with them in the peace which they have not. Lastly, that prescribing to no one, and prejudging no one, lest each bishop should not do what he thinks right in the free exercise of his own will, he has left for us also, whatsoever we may be, a place for treating peacefully of those things with him. For he is present, not only in his letters, but by that very charity which existed in so extraordinary a degree in him, and which can never die. Longing, therefore, with the aid of his prayers, to cling to and be in union with him, if I be not hindered by the unmeetness of my sins, I will learn if I can through his letters with how great peace and comfort the Lord administered His Church through him; and, putting on the bowels of humility through the moving influence of his discourse, if, in common with the Church at large, I entertain any doctrine more true than his, I will not prefer my heart to his, even in the point in which he, though holding different views, was yet not severed from the Church throughout the world. For in that, when that question was yet undecided for want of full discussion, though his sentiments differed from those of many of his colleagues, yet he observed so great moderation, that he would not mutilate the sacred fellowship of the Church of God by any stain of schism, a greater strength of excellence appeared in him than would have been shown if, without that virtue, he had held views on every point not only true, but coinciding with their own. Nor should I be acting as he would wish, if I were to pretend to prefer his talent and his fluency of discourse and copiousness of learning to the holy Council of all nations, whereat he was assuredly present through the unity of his spirit, especially as he is now placed in such full light of truth as to see with perfect certainty what he was here seeking in the spirit of perfect peace. For out of that rich abundance he smiles at all that here seems eloquence in us, as though it were the first essay of infancy; there he sees by what rule of piety he acted here, that nothing should be dearer in the Church to him than unity. There, too, with unspeakable delight he beholds with what prescient and most merciful providence the Lord, that He might heal our swellings, "chose the foolish things of the world to confound the wise," 1515 and, in the ordering of the members of His Church, placed all things in such a healthful way, that men should not say that they were chosen to the help of the gospel for their own talent or learning, of whose source they yet were ignorant, and so be puffed up with deadly pride. Oh, how Cyprian rejoices! With how much more perfect calmness does he behold how greatly it conduces to the health of the human race, that in the writings even of Christian and pious orators there should be found what merits blame, and in the writings of the fishermen there should nothing of the sort be found! And so I, being fully assured of this joy of that holy soul, neither in any way venture to think or say that my writings are free from every kind of error, nor, in opposing that opinion of his, wherein it seemed to him that those who came from among heretics were to be received otherwise than either they had been in former days, as he himself bears witness, or are now received, as is the reasonable custom, confirmed by a plenary Council of the whole Christian world, do I set against him my own view, but that of the holy Catholic Church, which he so loved and loves, in which he brought forth such abundant fruit with tolerance, whose entirety he himself was not, but in whose entirety he remained; whose root he never left, but, though he already brought forth fruit from its root, he was purged by the heavenly Husbandman that he should bring forth more fruit; 1516 for whose peace and safety, that the wheat might not be rooted out together with the tares, he both reproved with the freedom of truth, and endured with the grace of charity, so many evils on the part of men who were placed in unity with himself.
Footnotes
471:15121 Cor. xi. 16.
471:1513Cypr. Ep. lxxiii. 26.
471:1514Ps. xxvi. 8.
471:15151 Cor. i. 27.
472:1516John xv. 2.
Chapter 18.—24. Whence Cyprian himself 1517 again admonishes us with the greatest fullness, that many who were dead in their trespasses and sins, although they did not belong to the body of Christ, and the members of that innocent and guileless dove (so that if she alone baptized, they certainly could not baptize), yet to all appearance seemed both to be baptized and to baptize within the Church. And among them, however dead they are, their baptism nevertheless lives, which is not dead, and death shall have no more dominion over it. Since, therefore, there be dead men within the Church, nor are they concealed, for else Cyprian would not have spoken of them so much, who either do not belong at all to that living dove, or at least do not as yet belong to her; and since there be dead men without, who yet more clearly do not belong to her at all, or not as yet; and since it is true that "another man cannot be quickened by one who himself liveth not,"—it is therefore clear that those who within are baptized by such persons, if they approach the sacrament with true conversion of heart, are quickened by Him whose baptism it is. But if they renounce the world in word and not in deed, as Cyprian declares to be the case with some who are within, it is then manifest that they are not themselves quickened unless they be converted, and yet that they have true baptism even though they be not converted. Whence also it is likewise clear that those who are dead without, although they neither "live themselves, nor quicken others," yet have the living baptism, which would profit them unto life so soon as they should be converted unto peace.
Footnotes
472:1517In this and the following chapter, Augustin is examining the seventy-first epistle of Cyprian to his brother Quintas, bishop in Mauritania. Here LXXI. 1.
Chapter 19.—25. Wherefore, as regards those who received the persons who came from heresy in the same baptism of Christ with which they had been baptized outside the Church, and said "that they followed ancient custom," as indeed the Church now receives such, it is in vain urged against them "that among the ancients there were as yet only the first beginning of heresy and schisms, 1518 so that those were involved in them who were seceders from the Church, and had originally been baptized within the Church, so that it was not necessary that they should be baptized again when they returned and did penance." For so soon as each several heresy existed, and departed from the communion of the Catholic Church, it was possible that, I will not even say the next day, but even on that very day, its votaries might have baptized some who flocked to them. And therefore if this was the old custom, that they should be so received into the Church (as could not be denied even by those who maintained the contrary part in the discussion), there can be no doubt in the mind of any one who pays careful attention to the matter, that those also were so received who had been baptized without in heresy.
26. But I cannot see what show of reason there is in this, that the name of "erring sheep" 1519 should be denied to one whose lot it has been that, while seeking the salvation which is in Christ, he has fallen into the error of heretics, and been baptized in their body; while he is held to have become a sheep already within the body of the Catholic Church herself, who has renounced the world in words and not in deeds, and has received baptism in such falseness of heart as this. Or if such an one also does not become a sheep unless after turning to God with a true heart, then, as he is not baptized at the time when he becomes a sheep, if he had been already baptized, but was not yet a sheep; so he too, who comes from the heretics that he may become a sheep, is not then to be baptized if he had been already baptized with the same baptism, though he was not yet a sheep. Wherefore, since even all the bad that are within—the covetous, the envious, the drunkards, and those that live contrary to the discipline of Christ—may be deservedly called liars, and in darkness, and dead, and antichrists, do they yet therefore not baptize, on the ground that "there can be nothing common between truth and falsehood, between light and darkness, between death and immortality, between Antichrist and Christ?" 1520
27. He makes an assumption, then, not "of mere custom," but "of the reason of truth itself," 1521 when he says that the sacrament of God cannot be turned to error by the error of any men, since it is declared to exist even in those who have erred. Assuredly the Apostle John says most plainly, "He that hateth his brother is in darkness even until now;" 1522 and again, "Whosoever hateth his brother is a murderer;" 1523 and why, therefore, do they baptize those within the Church whom Cyprian himself declares to be in the envy of malice? 1524
Footnotes
472:1518Apud veteres hæreses et schismata prima adhuc fuisse initia; that among the ancients heresies and schisms were yet in their very infancy. Benedictines suggest: "hæresis et schismatum." Hartel reads: apud veteres hæreseos et schismatum prima adhuc fuerint initia.
472:1519Cypr. Ep. lxxi. 2.
473:1520Cypr. Ep. lxxi. 2.
473:1521Cypr. Ep. lxxi. 3.
473:15221 John ii. 9.
473:15231 John iii. 15.
473:1524Cypr. Ep. lxxiii. 14.
Chapter 20.—How does a murderer cleanse and sanctify the water? 1525 How can darkness bless the oil? But if God is present in His sacraments to confirm His words by whomsoever the sacraments may be administered, then both the sacraments of God are everywhere valid, and evil men whom they profit not are everywhere perverse.
28. But what kind of argument is this, that "a heretic must be considered not to have baptism, because he has not the Church?" And it must be acknowledged that "when he is baptized, he is questioned about the Church." 1526 Just as though the same question about the Church were not put in baptism to him who within the Church renounces the world in word and not in deed. As therefore his false answer does not prevent what he receives from being baptism, so also the false reply of the other about the holy Church does not prevent what he receives from being baptism; and as the former, if he afterwards fulfill with truth what he promised in falsehood, does not receive a second baptism, but only an amended life, so also in the case of the latter, if he come afterwards to the Church about which he gave a false answer to the question put to him, thinking that he had it when he had it not, the Church herself which he did not possess is given him, but what he had received is not repeated. But I cannot tell why it should be, that while God can "sanctify the oil" in answer to the words which proceed out of the mouth of a murderer, "He yet cannot sanctify it on the altar reared by a heretic," unless it be that He who is not hindered by the false conversion of the heart of man within the Church is hindered by the false erection of some wood without from deigning to be present in His sacraments, though no falseness on the part of men can hinder Him. If, therefore, what is said in the gospel, that "God heareth not sinners," 1527 extends so far that the sacraments cannot be celebrated by a sinner, how then does He hear a murderer praying, either over the water of baptism, or over the oil, or over the eucharist, or over the heads of those on whom his hand is laid? All which things are nevertheless done, and are valid, even at the hands of murderers, that is, at the hands of those who hate their brethren, even within, in the Church itself. Since "no one can give what he does not possess himself," 1528 how does a murderer give the Holy Spirit? And yet such an one even baptizeth within the Church. It is God, therefore, that gives the Holy Spirit even when a man of this kind is baptizing.
Footnotes
473:1525In this and the next two chapters Augustin is examining the seventieth epistle of Cyprian, from himself and thirty other bishops (text of Hartel), to Januarius, Saturninus, Maximus, and fifteen others.
473:1526In the question, "Dost thou believe in eternal life and remission of sins through the holy Church?" Cyp. l.c. 2.
473:1527John ix. 31.
473:1528Cypr. Ep. lxx. 2.
Chapter 21.—29. But as to what he says, that "he who comes to the Church is to be baptized and renewed, that within he may be hallowed through the holy," 1529 what will he do, if within also he meets with those who are not holy? Or can it be that the murderer is holy? And if the reason for his being baptized in the Church is that "he should put off this very thing also that he, being a man that sought to come to God, fell, through the deceit of error, on one profane," 1530 where is he afterwards to put off this, that he may chance, while seeking a man of God within the Church itself, to have fallen, through the deceit of error, on a murderer? If "there cannot be in a man something that is void and something that is valid," 1531 why is it possible that in a murderer the sacrament should be holy and his heart unholy? If "whosoever cannot give the Holy Spirit cannot baptize," 1532 why does the murderer baptize within the Church? Or how has the murderer the Holy Spirit, when every one that has the Holy Spirit is filled with light, but "he who hates his brother is still in darkness?" 1533 If because "there is one baptism, and one Spirit," 1534 therefore they cannot have the one baptism who have not the one Spirit, why do the innocent man and the murderer within the Church have the one baptism and not have the one Spirit? So therefore the heretic and the Catholic may have the one baptism, and yet not have the one Church, as in the Catholic Church the innocent man and the murderer may have the one baptism, though they have not the one Spirit; for as there is one baptism, so there is one Spirit and one Church. And so the result is, that in each person we must acknowledge what he already has, and to each person we must give what he has not. If "nothing can be confirmed and ratified with God which has been done by those whom God calls His enemies and foes," 1535 why is the baptism confirmed which is given by murderers? Are we not to call murderers the enemies and foes of the Lord? But "he that hateth his brother is a murderer." How then did they baptize who hated Paul, the servant of Jesus Christ, and thereby hated Jesus Himself, since He Himself said to Saul, "Why persecutest thou me?" 1536 when he was persecuting His servants, and since at the last He Himself shall say, "Inasmuch as ye did it not to one of the least of these that are mine, ye did it not to me?" 1537 Wherefore all who go out from us are not of us, but not all who are with us are of us; just as when men thresh, all that flies from the threshing-floor is shown not to be corn, but not all that remains there is therefore corn. And so John too says, "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us." 1538 Wherefore God gives the sacrament of grace even through the hands of wicked men, but the grace itself only by Himself or through His saints. And therefore He gives remission of sins either of Himself, or through the members of that dove to whom He says, "Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." 1539 But since no one can doubt that baptism, which is the sacrament of the remission of sins, is possessed even by murderers, who are yet in darkness because the hatred of their brethren is not excluded from their hearts, therefore either no remission of sins is given to them if their baptism is accompanied by no change of heart for the better, or if the sins are remitted, they at once return on them again. And we learn that the baptism is holy in itself, because it is of God; and whether it be given or whether it be received by men of such like character, it cannot be polluted by any perversity of theirs, either within, or yet outside the Church.
Footnotes
473:1529Cypr. Ep. lxx. 2.
473:1530Cypr. Ep. lxx. 2.
474:1531Cypr. Ep. lxx. 3.
474:1532Cypr. Ep. lxx. 3.
474:15331 John ii. 9.
474:1534Cypr. Ep. lxx. 3.
474:1535Cypr. Ep. lxx. 3.
474:1536Acts ix. 4.
474:1537Matt. xxv. 45.
474:15381 John ii. 19.
474:1539John xx. 23.
Chapter 22.—30. Accordingly we agree with Cyprian that "heretics cannot give remission of sins;" 1540 but we maintain that they can give baptism,—which indeed in them, both when they give and when they receive it, is profitable only to their destruction, as misusing so great a gift of God; just as also the malicious and envious, whom Cyprian himself acknowledges to be within the Church, cannot give remission of sins, while we all confess that they can give baptism. For if it was said of those who have sinned against us, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses," 1541 how much more impossible is it that their sins should be forgiven who hate the brethren by whom they are loved, and are baptized in that very hatred; and yet when they are brought to the right way, baptism is not given them anew, but that very pardon which they did not then deserve is granted them in their true conversion? And so even what Cyprian wrote to Quintus, and what, in conjunction with his colleagues Liberalis, Caldonius, Junius, and the rest, he wrote to Saturninus, Maximus, and others, is all found, on due consideration, to be in no wise meet to be preferred as against the agreement of the whole Catholic Church, of which they rejoiced that they were members, and from which they neither cut themselves away nor allowed others to be cut away who held a contrary opinion, until at length, by the will of the Lord, it was made manifest, by a plenary Council many years afterwards, what was the more perfect way, and that not by the institution of any novelty, but by confirming what was old.
Footnotes
474:1540Cypr. Ep. lxx. 3.
474:1541Matt. vi. 15.
Chapter 23.—31. Cyprian writes also to Pompeius 1542 about this selfsame matter, and clearly shows in that letter that Stephen, who, as we learn, was then bishop of the Roman Church, not only did not agree with him upon the points before us, but even wrote and taught the opposite views. But Stephen certainly did not "communicate with heretics," 1543 merely because he did not dare to impugn the baptism of Christ, which he knew remained perfect in the midst of their perversity. For if none have baptism who entertain false views about God, it has been proved sufficiently, in my opinion, that this may happen even within the Church. "The apostles," indeed, "gave no injunctions on the point;" 1544 but the custom, which is opposed to Cyprian, may be supposed to have had its origin in apostolic tradition, just as there are many things which are observed by the whole Church, and therefore are fairly held to have been enjoined by the apostles, which yet are not mentioned in their writings.
32. But it will be urged that it is written of heretics that "they are condemned of themselves." 1545 What then? are they not also condemned of themselves to whom it was said, "For wherein thou judgest another, thou condemnest thyself?" 1546 But to these the apostle says, "Thou that preachest a man should not steal, dost thou steal?" 1547 and so forth. And such truly were they who, being bishops and established in Catholic unity with Cyprian himself, used to plunder estates by treacherous frauds, preaching all the time to the people the words of the apostle, who says, "Nor shall extortioners inherit the kingdom of God." 1548
33. Wherefore I will do no more than run shortly through the other sentiments founded on the same rules, which are in the aforesaid letter written to Pompeius. By what authority of holy Scripture is it shown that "it is against the commandment of God that persons coming from the society of heretics, if they have already there received the baptism of Christ, are not baptized again?" 1549 But it is clearly shown that many pretended Christians, though they are not joined in the same bond of charity with the saints, without which anything holy that they may have been able to possess is of no profit to them, yet have baptism in common with the saints, as has been already sufficiently proved with the greatest fullness. He says "that the Church, and the Spirit, and baptism, are mutually incapable of separation from each other, and therefore" he wishes that "those who are separated from the Church and the Holy Spirit should be understood to be separated also from baptism." 1550 But if this is the case, then when any one has received baptism in the Catholic Church, it remains so long in him as he himself remains in the Church, which is not so. For it is not restored to him when he returns, just because he did not lose it when he seceded. But as the disaffected sons have not the Holy Spirit in the same manner as the beloved sons, and yet they have baptism; so heretics also have not the Church as Catholics have, and yet they have baptism. "For the Holy Spirit of discipline will flee deceit," 1551 and yet baptism will not flee from it. And so, as baptism can continue in one from whom the Holy Spirit withdraws Himself, so can baptism continue where the Church is not. But if "the laying on of hands" were not "applied to one coming from heresy," 1552 he would be as it were judged to be wholly blameless; but for the uniting of love, which is the greatest gift of the Holy Spirit, without which any other holy thing that there may be in a man is profitless to his salvation, hands are laid on heretics when they are brought to a knowledge of the truth. 1553
Footnotes
474:1542Cypr. Ep. lxxiv., which is examined by Augustin in the remaining chapters of this book.
475:1543Cypr. Ep.lxxiv. 2.
475:1544Cypr. Ep.lxxiv. 2.
475:1545Tit. iii. 11.
475:1546Rom. ii. 1.
475:1547Rom. ii. 21.
475:15481 Cor. vi. 10.
475:1549Cypr. Ep. lxxiv. 4.
475:1550Cypr. Ep. lxxiv. 4.
475:1551Wisd. i. 5.
475:1552Cypr. Ep. lxxiv. 5.
475:1553Cyprian, in the laying on of hands, appears to refer to confirmation, but Augustin interprets it of the restoration of penitents. Cp. III. 16, 21.
Chapter 24.—34. I remember that I have already discussed at sufficient length the question of "the temple of God," and how this saying is to be taken, "As many of you as have been baptized into Christ have put on Christ." 1554 For neither are the covetous the temple of God, since it is written, "What agreement hath the temple of God with idols?" 1555 And Cyprian has adduced the testimony of Paul to the fact that covetousness is idolatry. But men put on Christ, sometimes so far as to receive the sacrament, sometimes so much further as to receive holiness of life. And the first of these is common to good and bad alike; the second, peculiar to the good and pious. Wherefore, if "baptism cannot be without the Spirit," then heretics have the Spirit also,—but to destruction, not to salvation, just as was the case with Saul. 1556 For in the Holy Spirit devils are cast out through the name of Christ, which even he was able to do who was without the Church, which called forth a suggestion from the disciples to their Lord. 1557 Just as the covetous have the Holy Spirit, who yet are not the temple of God. For "what agreement hath the temple of God with idols?" If therefore the covetous have not the Spirit of God, and yet have baptism, it is possible for baptism to exist without the Spirit of God.
35. If therefore heresy is rendered "unable to engender sons to God through Christ, because it is not the bride of Christ," 1558 neither can that crowd of evil men established within the Church, since it is also not the bride of Christ; for the bride of Christ is described as being without spot or wrinkle. 1559 Therefore either not all baptized persons are the sons of God, or even that which is not the bride can engender the sons of God. But as it is asked whether "he is spiritually born who has received the baptism of Christ in the midst of heretics," 1560 so it may be asked whether he is spiritually born who has received the baptism of Christ in the Catholic Church, without being turned to God in a true heart, of whom it cannot be said that he has not received baptism.
Footnotes
475:1554Gal. iii. 27.
475:15552 Cor. vi. 16.
475:15561 Sam. xix. 23.
475:1557Mark ix. 38.
476:1558Cypr. Ep. lxxiv. 6.
476:1559Eph. v. 27. Cp. Aug. Retract. ii. 18, quoted above, I. 17, 26.
476:1560Cypr. Ep. lxxiv. 7.
Chapter 25.—36. I am unwilling to go on to handle again what Cyprian poured forth with signs of irritation against Stephen, as it is, moreover, quite unnecessary. For they are but the selfsame arguments which have already been sufficiently discussed; and it is better to pass over those points which involved the danger of baneful dissension. But Stephen thought that we should even hold aloof from those who endeavored to destroy the primitive custom in the matter of receiving heretics; whereas Cyprian, moved by the difficulty of the question itself, and being most largely endowed with the holy bowels of Christian charity, thought that we ought to remain at unity with those who differed in opinion from ourselves. Therefore, although he was not without excitement, though of a truly brotherly kind, in his indignation, yet the peace of Christ prevailed in their hearts, that in such a dispute no evil of schism should arise between them. But it was not found that "hence grew more abundant heresies and schisms," 1561 because what is of Christ in them is approved, and what is of themselves is condemned; for all the more those who hold this law of rebaptizing were cut into smaller fragments.
Footnotes
476:1561Ib.
Chapter 26.—37. To go on to what he says, "that a bishop should be ‘teachable,’" 1562 adding, "But he is teachable who is gentle and meek to learn; for a bishop ought not only to teach, but to learn as well, since he is indeed the better teacher who daily grows and advances by learning better things;" 1563 —in these words assuredly the holy man, endowed with pious charity, sufficiently points out that we should not hesitate to read his letters in such a sense, that we should feel no difficulty if the Church should afterwards confirm what had been discovered by further and longer discussions; because, as there were many things which the learned Cyprian might teach, so there was still something which the teachable Cyprian might learn. But the admonition that he gives us, "that we should go back to the fountain, that is, to apostolic tradition, and thence turn the channel of truth to our times," 1564 is most excellent, and should be followed without hesitation. It is handed down to us, therefore, as he himself records, by the apostles, that there is "one God, and one Christ, and one hope, and one faith, and one Church, and one baptism." 1565 Since then we find that in the times of the apostles themselves there were some who had not the one hope, but had the one baptism, the truth is so brought down to us from the fountain itself, that it is clear to us that it is possible that though there is one Church, as there is one hope, and one baptism, they may yet have the one baptism who have not the one Church; just as even in those early times it was possible that men should have the one baptism who had not the one hope. For how had they one hope with the holy and the just, who used to say, "Let us eat and drink, for to-morrow we die," 1566 asserting that there was no resurrection of the dead? And yet they were among the very men to whom the same apostle says, "Was Paul crucified for you? or were you baptized in the name of Paul?" 1567 For he writes most manifestly to them, saying, "How say some among you that there is no resurrection of the dead?" 1568
Footnotes
476:1562"Docibilis;" and so the passage (2 Tim. ii. 24) is quoted frequently by Augustin. The English version, "apt to teach," is more true to the original, διδακτικός.
476:1563Cypr. Ep. lxxiv. 10.
476:1564Cypr. Ep. lxxiv. 10.
476:1565Ib. 11, and Eph. iv. 4-6.
476:15661 Cor. xv. 32.
476:15671 Cor. i. 13.
476:15681 Cor. xv. 12.
Chapter 27.—38. And in that the Church is thus described in the Song of Songs, "A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed, a well of living water; thy plants are an orchard of pomegranates, with pleasant fruits;" 1569 I dare not understand this save of the holy and just,—not of the covetous, and defrauders, and robbers, and usurers, and drunkards, and the envious, of whom we yet both learn most fully from Cyprian’s letters, as I have often shown, and teach ourselves, that they had baptism in common with the just, in common with whom they certainly had not Christian charity. For I would that some one would tell me how they "crept into the garden enclosed and the fountain sealed," of whom Cyprian bears witness that they renounced the world in word and not in deed, and that yet they were within the Church. For if they both are themselves there, and are themselves the bride of Christ, can she then be as she is described "without spot or wrinkle," 1570 and is the fair dove defiled with such a portion of her members? Are these the thorns among which she is a lily, as it is said in the same Song? 1571 So far therefore, as the lily extends, so far does "the garden enclosed and the fountain sealed," namely, through all those just persons who are Jews inwardly in the circumcision of the heart 1572 (for "the king’s daughter is all glorious within" 1573 ), in whom is the fixed number of the saints predestined before the foundation of the world. But that multitude of thorns, whether in secret or in open separation, is pressing on it from without, above number. "If I would declare them," it is said, "and speak of them, they are more than can be numbered." 1574 The number, therefore, of the just persons, "who are the called according to His purpose," 1575 of whom it is said, "The Lord knoweth them that are His," 1576 is itself "the garden enclosed, the fountain sealed, a well of living water, the orchard of pomegranates with pleasant fruits." Of this number some live according to the Spirit, and enter on the excellent way of charity; and when they "restore a man that is overtaken in a fault in the spirit of meekness, they consider themselves, lest they also be tempted." 1577 And when it happens that they also are themselves overtaken, the affection of charity is but a little checked, and not extinguished; and again rising up and being kindled afresh, it is restored to its former course. For they know how to say, "My soul melteth for heaviness: strengthen thou me according unto Thy word." 1578 But when "in anything they be otherwise minded, God shall reveal even this unto them," 1579 if they abide in the burning flame of charity, and do not break the bond of peace. But some who are yet carnal, and full of fleshly appetites, are instant in working out their progress; and that they may become fit for heavenly food, they are nourished with the milk of the holy mysteries, they avoid in the fear of God whatever is manifestly corrupt even in the opinion of the world, and they strive most watchfully that they may be less and less delighted with worldly and temporal matters. They observe most constantly the rule of faith which has been sought out with diligence; and if in aught they stray from it, they submit to speedy correction under Catholic authority, although, in Cyprian’s words, they be tossed about, by reason of their fleshly appetite, with the various conflicts of phantasies. There are some also who as yet live wickedly, or even lie in heresies or the superstitions of the Gentiles, and yet even then "the Lord knoweth them that are His." For, in that unspeakable foreknowledge of God, many who seem to be without are in reality within, and many who seem to be within yet really are without. Of all those, therefore, who, if I may so say, are inwardly and secretly within, is that "enclosed garden" composed, "the fountain sealed, a well of living water, the orchard of pomegranates, with pleasant fruits." The divinely imparted gifts of these are partly peculiar to themselves, as in this world the charity that never faileth, and in the world to come eternal life; partly they are common with evil and perverse men, as all the other things in which consist the holy mysteries.
Footnotes
476:1569Cant. 4:12, 13.
477:1570Eph. v. 27.
477:1571Cant. ii. 2.
477:1572Rom. ii. 29.
477:1573Ps. xlv. 13.
477:1574Ps. xl. 5.
477:1575Rom. viii. 28.
477:15762 Tim. ii. 19.
477:1577Gal. vi. 1.
477:1578Ps. cxix. 28.
477:1579Phil. iii. 15.
Chapter 28.—39. Hence, therefore, we have now set before us an easier and more simple consideration of that ark of which Noah was the builder and pilot. For Peter says that in the ark of Noah, "few, that is, eight souls, were saved by water. The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God)." 1580 Wherefore, if those appear to men to be baptized in Catholic unity who renounce the world in words only and not in deeds, how do they belong to the mystery of this ark in whom there is not the answer of a good conscience? Or how are they saved by water, who, making a bad use of holy baptism, though they seem to be within, yet persevere to the end of their days in a wicked and abandoned course of life? Or how can they fail to be saved by water, of whom Cyprian himself records that they were in time past simply admitted to the Church with the baptism which they had received in heresy? For the same unity of the ark saved them, in which no one has been saved except by water. For Cyprian himself says, "The Lord is able of His mercy to grant pardon, and not to sever from the gifts of His Church those who, being in all simplicity admitted to the Church, have fallen asleep within her pale." 1581 If not by water, how in the ark? If not in the ark, how in the Church? But if in the Church, certainly in the ark; and if in the ark, certainly by water. It is therefore possible that some who have been baptized without may be considered, through the foreknowledge of God, to have been really baptized within, because within the water begins to be profitable to them unto salvation; nor can they be said to have been otherwise saved in the ark except by water. And again, some who seemed to have been baptized within may be considered, through the same foreknowledge of God, more truly to have been baptized without, since, by making a bad use of baptism, they die by water, which then happened to no one who was not outside the ark. Certainly it is clear that, when we speak of within and without in relation to the Church, it is the position of the heart that we must consider, not that of the body, since all who are within in heart are saved in the unity of the ark through the same water, through which all who are in heart without, whether they are also in body without or not, die as enemies of unity. As therefore it was not another but the same water that saved those who were placed within the ark, and destroyed those who were left without the ark, so it is not by different baptisms, but by the same, that good Catholics are saved, and bad Catholics or heretics perish. But what the most blessed Cyprian thinks of the Catholic Church, and how the heretics are utterly crushed by his authority; notwithstanding the much I have already said, I have yet determined to set forth by itself, if God will, with somewhat greater fullness and perspicuity, so soon as I shall have first said about his Council what I think is due from me, which, in God’s will, I shall attempt in the following book.
Footnotes
477:15801 Pet. 3:20, 21.
477:1581Cypr. Ep. lxxiii. 23.
Book VI.
In which is considered the Council of Carthage, held under the authority and presidency of Cyprian, to determine the question of the baptism of heretics.
Chapter 1.—1. It might perhaps have been sufficient, that after the reasons have been so often repeated, and considered, and discussed with such variety of treatment, supplemented too, with the addition of proofs from holy Scripture, and the concurrent testimony of so many passages from Cyprian himself, even those who are slow of heart should thus understand, as I believe they do, that the baptism of Christ cannot be rendered void by any perversity on the part of man, whether in administering or receiving it. And when we find that in those times, when the point in question was decided in a manner contrary to ancient custom, after discussions carried on without violation of saving charity and unity, it appeared to some even eminent men who were bishops of Christ, among whom the blessed Cyprian was specially conspicuous, that the baptism of Christ could not exist among heretics or schismatics, this simply arose from their not distinguishing the sacrament from the effect or use of the sacrament; and because its effect and use were not found among heretics in freeing them from their sins and setting their hearts right, the sacrament itself was also thought to be wanting among them. But if we turn our eyes to the multitude of chaff within the Church, since these also who are perverse and lead an abandoned life in unity itself appear to have no power either of giving or retaining remission of sins, seeing that it is not to the wicked but the good sons that it was said, "Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained," 1582 yet that such persons both have, and give, and receive the sacrament of baptism, was sufficiently manifest to the pastors of the Catholic Church dispersed over the whole world, through whom the original custom was afterwards confirmed by the authority of a plenary Council; so that even the sheep which was straying outside, and had received the mark of the Lord from false plunderers outside, if it seek the salvation of Christian unity, is purified from error, is freed from captivity, is healed of its wound, and yet the mark of the Lord is recognized rather than rejected in it; since the mark itself is often impressed both by wolves and on wolves, who seem indeed to be within the fold, but yet are proved by the fruits of their conduct, in which they persevere even to the end, not to belong to that sheep which is one in many; because, according to the foreknowledge of God, as many sheep wander outside, so many wolves lurk treacherously within, among whom the Lord yet knoweth them that are His, which hear only the voice of the Shepherd, even when He calls by the voice of men like the Pharisees, of whom it was said, "Whatsoever they bid you observe that observe and do." 1583
2. For as the spiritual man, keeping "the end of the commandment," that is, "charity out of a pure heart, and of a good conscience, and of faith unfeigned," 1584 can see some things less clearly out of a body which is yet "corruptible and presseth down the soul," 1585 and is liable to be otherwise minded in some things which God will reveal 1586 to him in His own good time if he abide in the same charity, so in a carnal and perverse man something good and useful may be found, which has its origin not in the man himself, but in some other source. For as in the fruitful branch there is found something which must be purged that it may bring forth more fruit, so also a grape is often found to hang on a cane that is barren and dry or fettered. And so, as it is foolish to love the portions which require purging in the fruitful branch, while he acts wisely who does not reject the sweet fruit wherever it may hang, so, if any one cuts himself off from unity by rebaptizing, simply because it seemed to Cyprian that one ought to baptize again those who came from the heretics, such a man turns aside from what merits praise in that great man, and follows what requires correction, and does not even attain to the very thing he follows after. For Cyprian, while grievously abhorring, in his zeal for God, all those who severed themselves from unity, thought that thereby they were separated from baptism itself; while these men, thinking it at most a slight offense that they themselves are severed from the unity of Christ, even maintain that His baptism is not in that unity, but issued forth with them. Therefore they are so far from the fruitfulness of Cyprian, as not even to be equal to the parts in him which needed purging.
Footnotes
479:1582John xx. 23.
479:1583Matt. xxiii. 3.
479:15841 Tim. i. 5.
479:1585Wisd. ix. 15.
479:1586Phil. iii. 15.
Chapter 2.—3. Again, if any one not having charity, and walking in the abandoned paths of a most wicked life, seems to be within while he really is without, and at the same time does not seek for the repetition of baptism even in the case of heretics, it in no wise helps his barrenness, because he is not rendered fruitful with his own fruit, but laden with that of others. But it is possible that some one may flourish in the root of charity, and may be most rightly minded in the point in which Cyprian was otherwise minded, and yet there may be more that is fruitful in Cyprian than in him, more that requires purging in him than in Cyprian. Not only, therefore, do we not compare bad Catholics with the blessed Cyprian, but even good Catholics we do not hastily pronounce to be on an equality with him whom our pious mother Church counts among the few rare men of surpassing excellence and grace, although these others may recognize the baptism of Christ even among heretics, while he thought otherwise; so that, by the instance of Cyprian, who saw one point less clearly, and yet remained most firm in the unity of the Church, it might be shown more clearly to heretics what a sacrilegious crime it was to break the bond of peace. For neither were the blind Pharisees, although they sometimes enjoined what was right to be done, to be compared to the Apostle Peter, though he at times enjoined what was not right. But not only is their dryness not to be compared to his greenness, but even the fruit of others may not be deemed equal to his fertility. For no one now compels the Gentiles to judaize, and yet no one now in the Church, however great his progress in goodness, may be compared with the apostleship of Peter. Wherefore, while rendering due reverence, and paying, so far as I can, the fitting honor to the peaceful bishop and glorious martyr Cyprian, I yet venture to say that his view concerning the baptism of schismatics and heretics was contrary to that which was afterwards brought to light by a decision, not of mine, but of the whole Church, confirmed and strengthened by the authority of a plenary Council: just as, while paying the reverence he deserves to Peter, the first of the apostles and most eminent of martyrs, I yet venture to say that he did not do right in compelling the Gentiles to judaize; for this also, I say, not of my own teaching, but according to the wholesome doctrine of the Apostle Paul, retained and preserved through out the whole Church. 1587
4. Therefore, in discussing the opinion of Cyprian, though myself of far inferior merit to Cyprian, I say that good and bad alike can have, can give, can receive the sacrament of baptism,—the good, indeed, to their health and profit; the bad to their destruction and ruin,—while the sacrament itself is of equal perfectness in both of them; and that it is of no consequence to its equal perfectness in all, how much worse the man may be that has it among the bad, just as it makes no difference how much better he may be that has it among the good. And accordingly it makes no difference either how much worse he may be that confers it, as it makes no difference how much better he may be; and so it makes no difference how much worse he may be that receives it, as it makes no difference how much better he may be. For the sacrament is equally holy, in virtue of its own excellence, both in those who are unequally just, and in those who are unequally unjust.
Footnotes
480:1587Gal. ii. 14.
Chapter 3.—5. But I think that we have sufficiently shown, both from the canon of Scripture, and from the letters of Cyprian himself, that bad men, while by no means converted to a better mind, can have, and confer, and receive baptism, of whom it is most clear that they do not belong to the holy Church of God, though they seem to be within it, inasmuch as they are covetous, robbers, usurers, envious, evil thinkers, and the like; while she is one dove, 1588 modest and chaste, a bride without spot or wrinkle, 1589 a garden enclosed, a fountain sealed, an orchard of pomegranates with pleasant fruits, 1590 with all similar properties which are attributed to her; and all this can only be understood to be in the good, and holy, and just,—following, that is, not only the operations of the gifts of God, which are common to good and bad alike, but also the inner bond of charity conspicuous in those who have the Holy Spirit, to whom the Lord says, "Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." 1591
Footnotes
480:1588Cant. 6:8, 9.
480:1589Eph. v. 27; Cp. Aug. Retract. ii. 18.
480:1590Cant. 4:12, 13.
481:1591John xx. 23.
Chapter 4.—6. And so it is clear that no good ground is shown herein why the bad man, who has baptism, may not also confer it; and as he has it to destruction, so he may also confer it to destruction,—not because this is the character of the thing conferred, nor of the person conferring, but because it is the character of him on whom it is conferred. For when a bad man confers it on a good man, that is, on one in the bond of unity, converted with a true conversion, the wickedness of him who confers it makes no severance between the good sacrament which is conferred, and the good member of the Church on whom it is conferred. And when his sins are forgiven him on his true conversion to God, they are forgiven by those to whom he is united by his true conversion. For the same Spirit forgives them, which is given to all the saints that cling to one another in love, whether they know one another in the body or not. Similarly when a man’s sins are retained, they are assuredly retained by those from whom he, in whom they are retained, separates himself by dissimilarity of life, and by the turning away of a corrupt heart, whether they know him in the body or not.
Chapter 5.—7. Wherefore all bad men are separated in the spirit from the good; but if they are separated in the body also by a manifest dissension, they are made yet worse. But, as it has been said, it makes no difference to the holiness of baptism how much worse the man may be that has it, or how much worse he that confers it: yet he that is separated may confer it, as he that is separated may have it; but as he has it to destruction, so he may confer it to destruction. But he on whom he confers it may receive it to his soul’s health, if he, on his part, receive it not in separation; as it has happened to many that, in a catholic spirit, and with heart not alienated from the unity of peace, they have, under some pressure of impending death, turned hastily to some heretic and received from him the baptism of Christ without any share in his perversity, so that, whether dying or restored to life, they by no means remain in communion with those to whom they never passed in heart. But if the recipient himself has received the baptism in separation, he receives it so much the more to his destruction, in proportion to the greatness of the good which he has not received well; and it tends the more to his destruction in his separation, as it would avail the more to the salvation of one in unity. And so, if, reforming himself from his perverseness and turning from his separation, he should come to the Catholic peace, his sins are remitted through the bond of peace and the same baptism under which his sins were retained through the sacrilege of separation, because that is always holy both in the just and the unjust, which is neither increased by the righteousness nor diminished by the unrighteousness of any man.
8. This being the case, what bearing has it on so clear a truth, that many of his fellow-bishops agreed with Cyprian in that opinion, and advanced their own several opinions on the same side, except that his charity towards the unity of Christ might become more and more conspicuous? For if he had been the only one to hold that opinion, with no one to agree with him, he might have been thought, in remaining, to have shrunk from the sin of schism, because he found no companions in his error; but when so many agreed with him, he showed, by remaining in unity with the rest who thought differently from him, that he preserved the most sacred bond of universal catholicity, not from any fear of isolation, but from the love of peace. Wherefore it might indeed seem now to be superfluous to consider the several opinions of the other bishops also in that Council; but since those who are slow in heart think that no answer has been made at all, if to any passage in any discourse the answer which might be brought to bear on the spot be given not there but somewhere else, it is better that by reading much they should be polished into sharpness, than that by understanding little they should have room left for complaining that the argument has not been fairly conducted.
Chapter 6.—9. First, then, let us record for further consideration the case proposed for decision by Cyprian himself, with which he initiates the proceedings of the Council, and by which he shows a peaceful spirit, abounding in the fruitfulness of Christian charity. "Ye have read," he says, "most beloved colleagues, what Jubaianus, our fellow-bishop, has written to me, consulting my poor ability about the unlawful and profane baptism of heretics, and what I have written back to him, expressing to him the same opinion that I have expressed once and again and often, that heretics coming to the Church ought to be baptized, and sanctified with the baptism of the Church. Another letter also of Jubaianus has been read to you, in which, agreeably to his sincere and religious devotion, in answer to our epistle, he not only expressed his assent to it, but also gratefully acknowledged that he had received instruction. It remains that we should individually express our opinions on this same subject, judging no one, and removing no one from the right of communion if he should entertain a different opinion. For neither does any one of us set himself up as a bishop of bishops, or by tyrannical terror force his colleagues to the necessity of obeying, since every bishop, in the free use of his liberty and power, has the right of free judgment, and can no more be judged by another than he can himself judge another. But we are all awaiting the judgment of our Lord Jesus Christ who alone has the power both of preferring us in the government of His Church, and of judging of our actions." 1592
Footnotes
482:1592Conc. Carth., the seventh under Cyprian, A.D. 256. Introduction.
Chapter 7.—10. I have already, I think, argued to the best of my power, in the preceding books, in the interests of Catholic unanimity and counsel, in whose unity these continued as pious members, in reply not only to the letter which Cyprian wrote to Jubaianus, but also to that which he sent to Quintus, and that which, in conjunction with certain of his colleagues, he sent to certain other colleagues, and that which he sent to Pompeius. Wherefore it seems now to be fitting to consider also what the others severally thought, and that with the liberty of which he himself would not deprive us, as he says, "Judging no one, nor removing any from the right of communion if he entertain different opinions." And that he did not say this with the object of arriving at the hidden thoughts of his colleagues, extracted as it were from their secret lurking-places, but because he really loved peace and unity, is very easily to be seen from other passages of the same sort, where he wrote to individuals as to Jubaianus himself. "These things," he says, "we have written very shortly in answer to you, most beloved brother, according to our poor ability, not preventing any one of the bishops by our writing or judgment, from acting as he thinks right, having a free exercise of his own judgment." 1593 And that it might not seem that any one, because of his entertaining different opinions in this same free exercise of his judgment, should be driven from the society of his brethren, he goes on to say, "We, so far as lies in us, do not strive on behalf of heretics against our colleagues and fellow-bishops, with whom we maintain godly unity and the peace of our Lord;" 1594 and a little later he says, "Charity of spirit, respect for our fraternity, the bond of faith, the harmony of the priesthood, are by us maintained with patience and gentleness." 1595 And so also in the epistle which he wrote to Magnus, when he was asked whether there was any difference in the efficacy of baptism by sprinkling or by immersion, "In this matter," he says, "I am too modest and diffident to prevent any one by my judgment from thinking as he deems right, and acting as he thinks." 1596 By which discourses he clearly shows that these subjects were being handled by them at a time when they were not yet received as decided beyond all question, but were being investigated with great care as being yet unrevealed. We, therefore, maintaining on the subject of the identity of all baptisms what must be acknowledged everywhere to be the custom 1597 of the universal Church, and what is confirmed by the decision of general Councils, 1598 and taking greater confidence also from the words of Cyprian, which allowed me even then to hold opinions differing from his own without forfeiting the right of communion, seeing that greater importance and praise were attached to unity, such as the blessed Cyprian and his colleagues, with whom he held that Council, maintained with those of different opinions, disturbing and overthrowing thereby the seditious calumnies of heretics and schismatics in the name of the Lord Jesus Christ, who, speaking by His apostle, says, "Forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace;" 1599 and again, by the mouth of the same apostle, "If in anything ye be otherwise minded, God shall reveal even this unto you," 1600 —we, I say, propose for consideration and discussion the opinions of the holy bishops, without violating the bond of unity and peace with them, in maintaining which we imitate them so far as we can by the aid of the Lord Himself.
Footnotes
482:1593Cypr. Ep. lxxiii. 26.
482:1594Cypr. Ep. lxxiii. 26.
482:1595Cypr. Ep. lxxiii. 26.
482:1596Cypr. Ep. lxix. 12.
482:1597De baptismi simplicitate ubique agnoscendam consuetudinem. The Benedictines give the reading of some Mss.: "De baptismi simplicitate ubique agnoscenda," etc., "maintaining the custom of the universal Church to acknowledge everywhere the identity of baptism."
482:1598Conciliis universalibus.
482:1599Eph. 4:2, 3.
482:1600Phil. iii. 15.
Chapter 8.—11. Cæcilius of Bilta 1601 said: "I know of one baptism in the one Church and of none outside the Church. The one will be where there is true hope and sure faith. For so it is written, ‘One faith, one hope, one baptism.’ 1602 Not among heretics, where there is no hope and a false faith; where all things are done by a lie; where one possessed of a devil exorcises; the question of the sacrament is asked by one from whose mouth and words proceeds a cancer; the faithless gives faith; the guilty gives pardon for sins and Antichrist baptizes in the name of Christ; one accursed of God blesses; the dead promises life; the unpeaceful gives peace; the blasphemer calls on God; the profane administers the priesthood; the sacrilegious sets up the altar. To all this is added this further evil that the servant of the devil dares to celebrate the eucharist. If this be not so, let those who stand by them prove that all of it is false concerning heretics. See the kind of things to which the Church is compelled to assent, being forced to communicate without baptism or the remission of sins. This, brethren, we ought to shun and avoid, separating ourselves from so great a sin, and holding to the one baptism which is granted to the Church alone." 1603
12. To this I answer, that all who even within the Church profess that they know God, but deny Him in their deeds, such as are the covetous and envious, and those who, because they hate their brethren, are pronounced to be murderers, not on my testimony, but on that of the holy Apostle John, 1604 —all these are both devoid of hope, because they have a bad conscience; and are faithless, because they do not do what they have vowed to God; and liars, because they make false professions; and possessed of devils, because they give place in their heart to the devil and his angels; and their words work corruption, since they corrupt good manners by evil communications; and they are infidels, because they laugh at the threats which God utters against such men; and accursed, because they live wickedly; and antichrists, because their lives are opposed to Christ; and cursed of God, since holy Scripture everywhere calls down curses on such men; and dead, because they are without the life of righteousness; and unpeaceful, because by their contrary deeds they are at variance with God’s behests; and blasphemous, because by their abandoned acts despite is done to the name of Christian; and profane, because they are spiritually shut out from that inner sanctuary of God; and sacrilegious, because by their evil life they defile the temple of God within themselves; and servants of the devil, because they do service to fraud and covetousness, which is idolatry. That of such a kind are some, nay very many, even within the Church, is testified both by Paul the apostle and by Cyprian the bishop. Why, then, do they baptize? Why also are some, who "renounce the world in words and not in deeds," baptized without being converted from a life like this, and not rebaptized when they are converted? And as to what he says with such indignation, "See the kind of things to which the Church is compelled to assent, being forced to communicate without baptism or the remission of sins," he could never have used such expressions had there not been the other bishops who elsewhere forced men to such things. Whence also it is shown that at that time those men held the truer views who did not depart from the primitive custom, which is since confirmed by the consent of a general Council. 1605 But what does he mean by adding, "This, brethren, we ought to shun and avoid, separating ourselves from so great a sin?" For if he means that he is not to do nor to approve of this, that is another matter; but if he means to condemn and sever from him those that hold the contrary opinion, he is setting himself against the earlier words of Cyprian, "Judging no man, nor depriving any of the right of communion if he differ from us."
Footnotes
483:1601Bilta (Biltha, Vilta) was in Africa Proconsularis. This Cæcilius is probably the same as the one addressed by Cyprian in Ep. lxiii., and who unites with Cyprian and other bishops in letters addressed to others. Epp. iv. (to Pomponius), lvii., lxvii., lxx.
483:1602Eph. 4:4, 5.
483:1603Conc. Carth. sec. 1.
483:16041 John iii. 15.
483:1605Concilii universitate.
Chapter 9.—13. The elder Felix 1606 of Migirpa said: "I think that every one coming from heresy should be baptized. For in vain does any one suppose that he has been baptized there, seeing that there is no baptism save the one true baptism in the Church; for there is one Lord, and one faith, and one Church, in which rests the one baptism, and holiness, and the rest. For the things that are practised without have no power to work salvation."
14. To what Felix of Migirpa said we answer as follows. If the one true baptism did not exist except in the Church, it surely would not exist in those who depart from unity. But it does exist in them, since they do not receive it when they return, simply because they had not lost it when they departed. But as regards his statement, that "the things that are practised without have no power to work salvation," I agree with him, and think that it is quite true; for it is one thing that baptism should not be there, and another that it should have no power to work salvation. For when men come to the peace of the Catholic Church, then what was in them before they joined it, but did not profit them, begins at once to profit them.
Footnotes
483:1606This section is wanting in the Mss. and in the edition of Amerbach, so that it has been supposed to have been added by Erasmus from Cyprian (Conc. Carth. sec. 2),—the name of Felix (really Primus), which is not found in Cyprian, being derived from the following section of Augustin. So Hartel: Primas a Misgirpa dixit. Migirpa or Misgirpa, was in Zeugitana. This Primus is seemingly identical with the Primus of Cypr. Epp. 67 (following Cæcilius), and 70 (preceding Cæcilius).
Chapter 10.—15. To the declaration of Polycarp of Adrumetum, 1607 that "those who declare the baptism of heretics to be valid, make ours of none effect," we answer, if that is the baptism of heretics which is given by heretics, then that is the baptism of the covetous and murderers which is given by them within the Church. But if this be not their baptism, neither is the other the baptism of heretics; and so it is Christ’s, by whomsoever it be given.
Footnotes
484:1607Adrumetum (Hadrumetum) was an ancient Phœnician settlement, made a Roman colony by Trajan, on the coast of the Sinus Neapolitanus, some ninety miles south-east of Carthage, capital of Byzacium. Cyprian writes to Bp. Cornelius, Ep. xlviii., vindicating Polycarp: his name occurs also in the titles of Cypr. Epp. lvii., lxvii. (after Primus), and lxx. (after Cæcilius).
Chapter 11.—16. Novatus of Thamugadis 1608 said: "Though we know that all Scripture gives its testimony respecting saving baptism, yet we ought to express our belief that heretics and schismatics, coming to the Church with the semblance of having been baptized, ought to be baptized in the unfailing fountain; and that therefore, according to the testimony of the Scriptures, and according to the decree of those most holy men, our colleagues, 1609 all schismatics and heretics who are converted to the Church ought to be baptized; and that, moreover, all that seemed to have received ordination should be admitted as simple laymen."
17. Novatus of Thamugadis has stated what he has done, but he has brought forward no proofs by which to show that he ought to have acted as he did. For he has made mention of the testimony of the Scriptures, and the decree of his colleagues, but he has not adduced out of them anything which we could consider.
Footnotes
484:1608Thamugadis (Thamogade), a town in Numidia, on the east side of Mount Aurasius. The whole opinion of Novatus (Conc. Carth. sec. 4), is omitted in the Mss.
484:1609The words in Cyprian are, "secundum decretum collegarum nostrorum sanctissimæ memoriæ virorum." The decree referred to is one of the Council held by Agrippinus.
Chapter 12.—18. Nemesianus of Tubunæ 1610 said: "That the baptism which is given by heretics and schismatics is not true is everywhere declared in the holy Scriptures, inasmuch as their very prelates are false Christs and false prophets, as the Lord declares by the mouth of Solomon, ‘Whoso trusteth in lies, the same feedeth the winds; he also followeth flying birds. For he deserteth the ways of his own vineyard, and hath strayed from the paths of his own field. For he walketh through pathless and dry places, and a land destined to thirst; and he gathereth fruitless weeds in his hands.’ 1611 And again, ‘Abstain from strange water, and drink not of a strange fountain, that thou mayest live long, and that years may be added to thy life.’ 1612 And in the gospel our Lord Jesus Christ spake with His own voice, saying, ‘Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.’ 1613 This is the Spirit which from the beginning ‘moved upon the face of the waters.’ 1614 For neither can the Spirit act without the water, nor the water without the Spirit. Ill, therefore, for themselves do some interpret, saying that by imposition of hands they receive the Holy Ghost, and are received into the Church, when it is manifest that they ought to be born again by both sacraments in the Catholic Church. For then indeed will they be able to become the sons of God, as the apostle says, ‘Endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God.’ 1615 All this the Catholic Church asserts. And again he says in the gospel, ‘That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; for the Spirit is God, and is born of God.’ 1616 Therefore all things whatsoever all heretics and schismatics do are carnal, as the apostle says, ‘Now the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, seditions, heresies, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.’ 1617 The apostle condemns, equally with all the wicked, those also who cause divisions, that is, schismatics and heretics. Unless therefore they receive that saving baptism which is one, and found only in the Catholic Church, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord."
19. Nemesianus of Tubunæ has advanced many passages of Scripture to prove his point; but he has in fact said much on behalf of the view of the Catholic Church, which we have undertaken to set forth and maintain. Unless, indeed, we must suppose that he does not "trust in what is false" who trusts in the hope of things temporal, as do all covetous men and robbers, and those "who renounce the world in words but not in deeds," of whom Cyprian yet bears witness that such men not only baptize, but even are baptized within the Church. 1618 For they themselves also "follow flying birds," 1619 since they do not attain to what they desire. But not only the heretic, but everyone who leads an evil life "deserteth the ways of his own vineyard, and hath strayed from the paths of his own field. And he walketh through pathless and dry places, and a land destined to thirst; and he gathereth fruitless weeds in his hands;" because all justice is fruitful, and all iniquity is barren. Those, again, who "drink strange water out of a strange fountain," are found not only among heretics, but among all who do not live according to the teaching of God, and do live according to the teaching of the devil. For if he were speaking of baptism, he would not say, "Do not drink of a strange fountain," but, do not wash thyself in a strange fountain. Again, I do not see at all what aid he gets towards proving his point from the words of our Lord, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." 1620 For it is one thing to say that every one who shall enter into the kingdom of heaven is first born again of water and the Spirit, because except a man be born of water and of the Spirit, he shall not enter into the kingdom of heaven, which is the Lord’s saying, and is true; another thing to say that every one who is born of water and the Spirit shall enter into the kingdom of heaven, which is assuredly false. For Simon Magus also was born of water and of the Spirit, 1621 and yet he did not enter into the kingdom of heaven; and this may possibly be the case with heretics as well. Or if only those are born of the Spirit who are changed with a true conversion, all "who renounce the world in word and not in deed" are assuredly not born of the Spirit, but of water only, and yet they are within the Church, according to the testimony of Cyprian. For we must perforce grant one of two things,—either those who renounce the world deceitfully are born of the Spirit, though it is to their destruction, not to salvation, and therefore heretics may be so born; or if what is written, that "the Holy Spirit of discipline will flee deceit," 1622 extends to proving as much as this, that those who renounce the world deceitfully are not born of the Spirit, then a man may be baptized with water, and not born of the Spirit, and Nemesianus says in vain that neither the Spirit can work without the water, nor the water without the Spirit. Indeed it has been already often shown how it is possible that men should have one baptism in common who have not one Church, as it is possible that in the body of the Church herself those who are sanctified by their righteousness, and those who are polluted through their covetousness, may not have the same one Spirit, and yet have the same one baptism. For it is said "one body," that is, the Church, just as it is said "one Spirit" and "one baptism." The other arguments which he has adduced rather favor our position. For he has brought forward a proof from the gospel, in the words, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; for the Spirit is God, and born of God;" 1623 and he has advanced the argument that therefore all things that are done by any heretic or schismatic are carnal, as the apostle says, "The works of the flesh are manifest, which are these: fornication, uncleanness;" and so he goes through the list which the apostle there enumerates, amongst which he has reckoned heresies, since "they who do such things shall not inherit the kingdom of God." 1624 Then he goes on to add, that "therefore the apostle condemns with all wicked men those also who cause division, that is, schismatics and heretics." And in this he does well, that when he enumerates the works of the flesh, among which are also heresies, he found and declared that the apostle condemns them all alike. Let him therefore question the holy Cyprian himself, and learn from him how many even within the Church live according to the evil works of the flesh, which the apostle condemns in common with the heresies, and yet these both baptize and are baptized. Why then are heretics alone said to be incapable of possessing baptism, which is possessed by the very partners in their condemnation?
Footnotes
484:1610Tubunæ, a town in Mauritania Cæsariensis. Nemesianus probably same with one of that name in Cypr. Epp. lxii., lxx., lxxvi., lxxvii.
484:1611Prov. ix. 12, LXX., the passage being altogether absent in the Hebrew, and consequently in the English version. Probably in N. Afr. version. The text in Erasmus is somewhat different, and was revised by the Louvain editors to bring it into harmony with the answer of Augustin and the text of Cyprian (Conc. Carth. sec. 5).
484:1612Prov. ix. 18, LXX., possibly N. Afr. version also.
484:1613John iii. 5.
484:1614Gen. i. 2.
484:1615Eph. iv. 3-6.
484:1616Quoniam Spiritus Deus est, et de Deo natus est. These words are found at the end of John iii. 6, in the oldest Latin Ms. (in the Bodleian Library), and their meaning appears to be, as given in the text, that whatsoever is born of the Spirit is spirit, since the Holy Ghost, being God, and born of, or proceeding from God, in virtue of His supreme power makes those to be spirits whom He regenerates. If the meaning had been (as Bishop Fell takes it), that "he who is born of the Spirit is born of God," the neuter "de Deo natum est" would have been required. To refer "Spiritus Deus est," with the Benedictines, to John iv. 24, "God is a Spirit," reverses the grammar and destroys the sense of the passage. The above explanation is taken from the preface to Cyprian by the monk of St. Maur (Maranus), p. xxxvi., quoted by Routh, Rel. Sac. iii. 193.
485:1617Gal. v. 19-21.
485:1618Cypr. Ep. xi. 1.
485:1619Prov. ix. 12, cp. LXX.
485:1620John iii. 5.
485:1621Acts viii. 13.
485:1622Wisd. i. 5.
485:1623John iii. 6.
485:1624Gal. v. 19-21.
Chapter 13.—20. Januarius of Lambæse 1625 said: "Following the authority of the holy Scriptures, I pronounce that all heretics should be baptized, and so admitted into the holy Church." 1626
21. To him we answer, that, following the authority of the holy Scriptures, a universal Council of the whole world decreed that the baptism of Christ was not to be disavowed even when found among heretics. But if he had brought forward any proof from the Scriptures, we should have shown either that they were not against us, or even that they were for us, as we proceed to do with him who follows.
Footnotes
486:1625Lambæse (Lambese) was one of the chief cities in southern Numidia. This Januarius is not unlikely identical with the first of that name in Cypr. Ep. lxvii., and with the one of Epp. lxii. and lxx. For an opponent of Cyprian in Lambese, see Cypr. Epp. xxxvi. and lix.
486:1626Conc. Carth. sec. 6.
Chapter 14.—22. Lucius of Castra Galbæ 1627 said: "Since the Lord hath said in His gospel, ‘Ye are the salt of the earth: but if the salt have lost his savor, that which is salted from it shall be thenceforth good for nothing, but to be cast out, and to be trodden under foot of men;’ 1628 and seeing that again, after His resurrection, when sending forth His apostles, He commanded them, saying, ‘All power is given unto me in heaven and in earth: go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,’ 1629 —since then it is plain that heretics, that is, the enemies of Christ, have not the full confession of the sacrament, also that schismatics cannot reason with spiritual wisdom, since they themselves, by withdrawing when they have lost their savor from the Church, which is one, have become contrary to it, 1630 let that be done which is written, ‘The houses of those that are opposed to the law must needs be cleansed;’ 1631 and it therefore follows that those who have been polluted by being baptized by men opposed to Christ should first be cleansed, and only then baptized." 1632
23. Lucius of Castra Galbæ has brought forward a proof from the gospel, in the words of the Lord, "Ye are the salt of the earth: but if the salt have lost his savor, that which is salted from it shall be good for nothing, but to be cast out, and to be trodden under foot of men;" just as though we maintained that men when cast out were of any profit for the salvation either of themselves or of any one else. But those also who, though seeming to be within, are yet of such a kind, not only are without spiritually, but will in the end be separated in the body also. For all such are for nothing. But it does not therefore follow that the sacrament of baptism which is in them is nothing. For even in the very men who are cast out, if they return to their senses and come back, the salvation which had departed from them returns; but the baptism does not return, because it never had departed. And in what the Lord says, "Go therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," He did not permit any to baptize except the good, inasmuch as He did not say to the bad, "Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." 1633 How then do the wicked baptize within, who cannot remit sins? How also is it that they baptize the wicked whose hearts are not changed, whose sins are yet upon them, as John says, "He that hateth his brother is in darkness even until now?" 1634 But if the sins of these men are remitted when they join themselves in the close bonds of love to the good and just, through whom sins are remitted in the Church, though they have been baptized by the wicked, so the sins of those also are remitted who come from without and join themselves by the inner bond of peace to the same framework of the body of Christ. Yet the baptism of Christ should be acknowledged in both, and held invalid in none, whether before they are converted, though then it profit them nothing, or after they are converted, that so it may profit them, as he says, "Since they themselves, by withdrawing when they have lost their savor from the Church, which is one, have become contrary to it, let that be done which is written, ‘The houses of those that are opposed to the law must need be cleansed.’ And it therefore follows," he goes on to say, "that those who have been polluted by being baptized by men opposed to Christ should first be cleansed, and only then baptized." What then? Are thieves and murderers not contrary to the law, which says, "Thou shalt not kill; thou shalt not steal?" 1635 "They must therefore needs be cleansed." Who will deny it? And yet not only those who are baptized by such within the Church, but also those who, being such themselves, are baptized without being changed in heart, are nevertheless exempt from further baptism when they are so changed. So great is the force of the sacrament of mere baptism, that though we allow that a man who has been baptized and continues to lead an evil life requires to be cleansed, we yet forbid him to be any more baptized.
Footnotes
486:1627Castra Galbæ was most likely in Numidia. Lucius as bishop occurs in Cypr. Epp. lxvii., lxx., lxxvi.and lxxvii., but it is doubtful to which of the four of this name attendant on this council these references may apply.
486:1628Matt. v. 13. "Id quod salietur ex eo, ad nihilum valebit."
486:1629Matt. 28:18, 19.
486:1630Recedendo infatuati contrarii facti sunt. Dr. Routh from a Ms. in his own possession, inserts "et" after "infatuati."—"have lost their savor and become contrary to the Church." Rel. Sac. iii. p. 194.
486:1631Prov. xiv. 9, cp. LXX.
486:1632Conc. Carth. sec. 7.
486:1633John xx. 23.
486:16341 John ii. 9.
487:1635Exod. 20:13, 15.
Chapter 15.—24. Crescens of Cirta 1636 said: "The letters of our most beloved Cyprian to Jubaianus, and also to Stephen, 1637 having been read in so large an assembly of our most holy brethren in the priesthood, containing as they do so large a body of sacred testimony derived from the Scriptures that give us our God, 1638 that we have every reason to assent to them, being all united by the grace of God, I give my judgment that all heretics or schismatics who wish to come to the Catholic Church should not enter therein unless they have been first exorcised and baptized; with the obvious exception of those who have been originally baptized in the Catholic Church, these being reconciled and admitted to the penance of the Church by the imposition of hands." 1639
25. Here we are warned once more to inquire why he says, "Except, of course, those who have been originally baptized in the Catholic Church." Is it because they had not lost what they had before received? Why then could they not also transmit outside the Church what they were able to possess outside? Is it that outside it is unlawfully transmitted? But neither is it lawfully possessed outside, and yet it is possessed; so it is unlawfully given outside, but yet it is given. But what is given to the person returning from heresy who had been baptized inside, is given to the person coming to the Church who had been baptized outside,—that is, that he may have lawfully inside what before he had unlawfully outside. But perhaps some one may ask what was said on this point in the letter of the blessed Cyprian to Stephen, which is mentioned in this judgment, though not in the opening address to the Council,—I suppose because it was not considered necessary. For Crescens stated that the letter itself had been read in the assembly, which I have no doubt was done, if I am not mistaken, as is customary, in order that the bishops, being already assembled, might receive some information at the same time on the subject contained in that letter. For it certainly has no bearing on the present subject; and I am more surprised at Crescens having thought fit to mention it at all, than at its having been passed over in the opening address. But if any one thinks that I have shrunk from bringing forward something which has been urged in it that is essential to the present point, let him read it and see that what I say is true; or if he finds it otherwise, let him convict me of falsehood. For that letter contains nothing whatsoever about baptism administered among heretics or schismatics, which is the subject of our present argument. 1640
Footnotes
487:1636Cirta, an inland city of the Massylii in Numidia, was rebuilt by Constantine, and called Constantina.
487:1637See below, on sec. 25.
487:1638Ex Scripturis deificis.
487:1639Conc. Carth. sec. 8.
487:1640There are two letters extant from Cyprian to Stephen, No. 68, respecting Marcianus of Arles, who had joined Novatian, and No. 72, on a Council concerning heretical baptism. It is clear, however, from Ep. lxxiv. 1, that this Council, and consequently the letter to Stephen, was subsequent to the Council under consideration; and consequently Augustin is right in ignoring it, and referring solely to the former. Dr. Routh thinks the words an interpolation, of course before Augustin’s time; and they may perhaps have been inserted by some one who had Cyprian’s later letter to Stephen before his mind. Rel. Sac. iii. p. 194.
Chapter 16.—26. Nicomedes of Segermi 1641 said: "My judgment is that heretics coming to the Church should be baptized, because they can obtain no remission of sins among sinners outside." 1642
27. The answer to which is: The judgment of the whole Catholic Church is that heretics, being already baptized with the baptism of Christ, although in heresy, should not be rebaptized on coming to the Church. For if there is no remission of sins among sinners, neither can sinners within the Church remit sins; and yet those who have been baptized by them are not rebaptized.
Footnotes
487:1641Segermi church province of Byzacium. A Nicomedes occurs in Cypr. Epp. lvii., lxvii., lxx.
487:1642Conc. Carth, sec. 9.
Chapter 17.—28. Monnulus of Girba 1643 said: "The truth of our mother, the Catholic Church, hath continued, and still continues among us, brethren, especially in the threefold nature 1644 of baptism, as our Lord says, ‘Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Ghost.’ 1645 Since, therefore," he goes on to say, "we know clearly that heretics have neither Father, Son, nor Holy Ghost, they ought, on coming to our mother, the Church, to be truly regenerated and baptized, that the cancer which they had, and the wrath of condemnation, and the destructive energy of error 1646 may be sanctified by the holy and heavenly laver." 1647
29. To this we answer, That all who are baptized with the baptism that is consecrated in the words of the gospel have the Father, and the Son, and the Holy Ghost in the sacrament alone; but that in heart and in life neither do those have them who live an abandoned and accursed life within.
Footnotes
487:1643Girba, formerly Meninx (Lotophagitis), an island to the south-east of the Lesser Syrtis belonged to church province of Tripolis. For Bp. Monnulus, see Cypr. Ep. lvii.
487:1644In baptismi trinitate. "Quia trina immersione expediebatur, in nomine Patris, Filii, et S. Spiritus."—Bishop Fell.
487:1645Matt. xxviii. 19.
488:1646Erroris offectura. Other readings are "offensa" and "effectura."
488:1647Conc. Carth. sec. 10.
Chapter 18.—30. Secundinus of Cedias 1648 said: "Since our Lord Christ said, ‘He that is not with me is against me,’ 1649 and the Apostle John declares those who go out from the Church to be antichrists, 1650 without all doubt the enemies of Christ, and those who are called antichrists, cannot minister the grace of the baptism which gives salvation; and therefore my judgment is that those who take refuge in the Church from the snares of heresy should be baptized by us, who of His condescension are called the friends of God." 1651
31. The answer to which is, That all are the opponents of Christ, to whom, on their saying, "Lord, have we not in Thy name done many wonderful things?" with all the rest that is there recorded, He shall at the last day answer, "I never knew you: depart from me, ye that work iniquity," 1652 —all which kind of chaff is destined for the fire, if it persevere to the last in its wickedness, whether any part of it fly outside before its winnowing, or whether it seem to be within. If, therefore, those heretics who come to the Church are to be again baptized, that they may be baptized by the friends of God, are those covetous men, those robbers, murderers, the friends of God, or must those whom they have baptized be baptized afresh?
Footnotes
488:1648Cedias (Cedia) has been identified, but without sufficient reason, with Quidias, or Quiza, in Mauritania Cæsariensis for both places have bishops at the Collation of 411. A Bp. Secundinus is mentioned in Cypr. Epp. lvii., lxvii., but whether these refer to him of Cedias or him of Carpos (ch. 31) cannot be decided.
488:1649Matt. xii. 30.
488:16501 John ii. 18.
488:1651Conc. Carth. sec. 11.
488:1652Matt. 7:22, 23.
Chapter 19.—32. Felix of Bagai 1653 said: "As when the blind leads the blind, both fall into the ditch, 1654 so when a heretic baptizes a heretic, both fall together into death."
33. This is true, but it does not follow that what he adds is true. "And therefore," he says, "the heretic must be baptized and brought to life, lest we who are alive should hold communion with the dead." 1655 Were they not dead who said, "Let us eat and drink, for to-morrow we die?" 1656 for they did not believe in the resurrection of the dead. Those then who were corrupted by their evil communications, and followed them, were not they likewise falling with them into the pit? And yet among them there were men to whom the apostle was writing as being already baptized; nor would they, therefore, if they were corrected, be baptized afresh. Does not the same apostle say, "To be carnally-minded is death?" 1657 and certainly the covetous, the deceivers, the robbers, in the midst of whom Cyprian himself was groaning, were carnally-minded. What then? Did the dead hurt him who was living in unity? Or who would say, that because such men had or gave the baptism of Christ, that it was therefore violated by their iniquities?
Footnotes
488:1653Bagai, in church province of Numidia. See on I. 5. 7. Among the many of the name of Felix in the letters of Cyprian, lvi., lvii., lxvii; title 1, 6, lxx., lxxvi. bis, lxxvii., lxxix., title and text, it would be unsafe to decide a sure reference to distinguish between this and the other bishops of the same cognomen in this council.
488:1654Matt. xv. 14.
488:1655Conc. Carth. sec. 12.
488:16561 Cor. xv. 32.
488:1657Rom. viii. 6.
Chapter 20.—34. Polianus of Mileum 1658 said: "It is right that a heretic should be baptized in the holy Church." 1659
35. Nothing, indeed, could be expressed more shortly. But I think this too is short: It is right that the baptism of Christ should not be depreciated in the Church of Christ.
Footnotes
488:1658Mileum, Milevis, Mileve, in ecclesiastical province of Numidia, noted as the seat of two Councils 402 A.D. and 416 A.D.; also as the See of Optatus. Polianus is most likely to be identified with the one in Cypr. Epp. lxxvi., lxxix.
488:1659Conc. Cath. sec. 13.
Chapter 21.—36. Theogenes of Hippo Regius 1660 said: "According to the sacrament of the heavenly grace of God which we have received, we believe in the one only baptism which is in the holy Church." 1661
37. This may be my own judgment also. For it is so balanced, that it contains nothing contrary to the truth. For we also believe in the one only baptism which is in the holy Church. Had he said, indeed, We believe in that which is in the holy Church alone, the same answer must have been made to him as to the rest. But as it is, since he has expressed himself in this wise, "We believe in the one only baptism which is in the holy Church," so that it is asserted that it exists in the holy Church, but not denied that it may be elsewhere as well, whatever his meaning may have been, there is no need to argue against these words. For if I were questioned on the several points, first, whether there was one baptism, I should answer that there was one. Then if I were asked, whether this was in the holy Church, I should answer that it was. In the third place, if it were asked whether I believed in this baptism, I should answer that I did so believe; and consequently I should answer that I believed in the one baptism which is in the holy Church. But if it were asked whether it was found in the holy Church alone, and not among heretics and schismatics, I should answer that, in common with the whole Church, I believed the contrary. But since he did not insert this in his judgment, I should consider that it was mere wantonness if I added words which I did not find there, for the sake of arguing against them. For if he were to say, There is one water of the river Euphrates, which is in Paradise, no one could gainsay the truth of what he said. But if he were asked whether that water were in Paradise and nowhere else, and were to say that this was so, he would be saying what was false. For, besides Paradise, it is also in those lands into which it flows from that source. But who is rash enough to say that he would have been likely to assert what is false, when it is quite possible that he was asserting what is true? Wherefore the words of this judgment require no contradiction, because they in no wise run counter to the truth.
Footnotes
488:1660Hippo Regius, the see of Augustin himself, in ecclesiastical province of Numidia.
488:1661Conc. Carth. sec. 14.—C.D.H.
Chapter 22.—38. Dativus of Badiæ 1662 said "We, so far as lies within our power, refuse to communicate with a heretic, unless he has been baptized in the Church, and received remission of his sins." 1663
39. The answer to this is: If your reason for wishing him to be baptized is that he has not received remission of sins, supposing you find a man within the Church who has been baptized, though entertaining hatred towards his brother, since the Lord cannot lie, who says, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses," 1664 will you bid such an one, when corrected, to be baptized afresh? Assuredly not; so neither should you bid the heretic. It is clear that we must not pass unnoticed why he did not briefly say, "We do not communicate with a heretic," but added, "so far as lies within our power." For he saw that a greater number agreed with this view, from whose communion, however, he and his friends could not separate themselves, lest unity should be impaired, and so he added, "so far as lies within our power,"—showing beyond all doubt that he did not willingly communicate with those whom he held to be without baptism, but that yet all things were to be endured for the sake of peace and unity; just as was done also by those who thought that Dativus and his party were in the wrong, and who held what afterwards was taught by a fuller declaration of the truth, and urged by ancient custom, which received the stronger confirmation of a later Council; yet in turn, with anxious piety, they showed toleration towards each other, though without violation of Christian charity they entertained different opinions, endeavoring to keep the unity of the Spirit in the bond of peace, 1665 till God should reveal to one of them, were he otherwise minded, even this error of his ways. 1666 And to this I would have those give heed, by whom unity is attacked on the authority of this very Council by which it is declared how much unity should be loved.
Footnotes
489:1662Badiæ (Vada) in ecclesiastical province of Numidia. For Dativus see Cypr. Epp. lxxvi., lxxvii.
489:1663Conc. Carth. sec. 15.
489:1664Matt. vi. 15.
489:1665Eph. iv. 3.
489:1666Phil. iii. 15.
Chapter 23.—40. Successus of Abbir Germaniciana 1667 said: "Heretics may either do nothing or everything. If they can baptize, they can also give the Holy Spirit; but if they cannot give the Holy Spirit, because they do not possess the Holy Spirit, then can they not either spiritually baptize. Therefore we give our judgment that heretics should be baptized." 1668
41. To this we may answer almost word for word: Murderers may either do nothing or everything. If they can baptize, they can also give the Holy Spirit; but if they cannot give the Holy Spirit, because they do not possess the Holy Spirit, then can they not either spiritually baptize. Therefore we give our judgment that persons baptized by murderers, or murderers themselves who have been baptized without being converted, should, when they have corrected themselves, be baptized. Yet this is not true. For "whosoever hateth his brother is a murderer;" 1669 and Cyprian knew such men within the Church, who certainly baptized. Therefore it is to no purpose that words of this sort are used concerning heretics.
Footnotes
489:1667Abbir Germaniciana was in ecclesiastical province of Zeugitana, or Africa Proconsularis. Successus probably identical with one mentioned in Cypr. Epp. lvii., lxvii., lxx., lxxx.
489:1668Conc. Carth. sec. 16.
489:16691 John iii. 15.
Chapter 24.—42. Fortunatus of Thuccabori 1670 said: "Jesus Christ our Lord and God, the Son of God the Father and Creator, built His Church upon a rock, not upon heresy, and gave the power of baptizing to bishops, not to heretics. Wherefore those who are outside the Church, and stand against Christ, scattering His sheep and flock, cannot baptize outside." 1671
43. He added the word "outside" in order that he might not be answered with a like brevity to Successus. For otherwise he might also have been answered word for word: Jesus Christ our Lord and God, the Son of God the Father and Creator, built His Church upon a rock, not upon iniquity, and gave the power of baptizing to bishops, not to the unrighteous. Wherefore those who do not belong to the rock on which they build, who hear the word of God and do it, 1672 but, living contrary to Christ in hearing the word and not doing it, and hereby building on the sand, in this way scatter His sheep and flock by the example of an abandoned character, cannot baptize. Might not this be said with all the semblance of truth? and yet it is false. For the unrighteous do baptize, since those robbers are unrighteous whom Cyprian maintained to be at unity with himself. 1673 But for this reason, says the Donatist, he adds "outside." Why therefore can they not baptize outside? Is it because they are worse from the very fact that they are outside? But it makes no difference, in respect of the validity of baptism, how much worse the minister may be. For there is not so much difference between bad and worse as between good and bad; and yet, when the bad baptizes, he gives the selfsame sacrament as the good. Therefore, also, when the worse baptizes, he gives the selfsame sacrament as the less bad. Or is it that it is not in respect of man’s merit, but of the sacrament of baptism itself, that it cannot be given outside? If this were so, neither could it be possessed outside, and it would be necessary that a man should be baptized again so often as he left the Church and again returned to it.
44. Further, if we inquire more carefully what is meant by "outside," especially as he himself makes mention of the rock on which the Church is built, are not they in the Church who are on the rock, and they who are not on the rock, not in the Church either? Now, therefore, let us see whether they build their house upon a rock who hear the words of Christ and do them not. The Lord Himself declares the contrary, saying, "Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock;" and a little later, "Every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand." 1674 If, therefore, the Church is on a rock, those who are on the sand, because they are outside the rock, are necessarily outside the Church. Let us recollect, therefore, how many Cyprian mentions as placed within who build upon the sand, that is, who hear the words of Christ and do them not. And therefore, because they are on the sand, they are proved to be outside the rock, that is, outside the Church; yet even while they are so situated, and are either not yet or never changed for the better, not only do they baptize and are baptized, but the baptism which they have remains valid in them though they are destined to damnation.
45. Neither can it be said in this place, 1675 Yet who is there that doeth all the words of the Lord which are written in the evangelic sermon itself, 1676 at the end of which He says, that he who heard the said words and did them built upon a rock, and he who heard them and did them not built upon the sand? For, granting that by certain persons all the words are not accomplished, yet in the same sermon He has appointed the remedy, saying, "Forgive, and ye shall be forgiven." 1677 And after the Lord’s prayer had been recorded in detail in the same sermon, He says, "For I say unto you, if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses." 1678 Hence also Peter says, "For charity shall cover the multitude of sins;" 1679 which charity they certainly did not have, and on this account they built upon the sand, of whom the same Cyprian says, that within the Church they held conversation, even in the time of the apostles, in unkindly hatred alien from Christian charity; 1680 and therefore they seemed indeed to be within, but really were without, because they were not on that rock by which the Church is signified.
Footnotes
489:1670Thuccabori, Tucca or Terebrinthina, in ecclesiastical province of Africa Proconsularis or Zeugitana. For Bp. Fortunatus, see Cypr. Epp. xlviii., lvi., lvii. (the first), lxvii., lxx.
490:1671Conc. Carth. sec. 17.
490:1672Matt. vii. 24.
490:1673Cypr. Serm. de Laps.
490:1674Matt. 7:24, 26.
490:1675It is pointed out by the Louvain editors that this passage shows that Augustin considered our Lord’s precept to comprehend everything contained in the Sermon on the Mount.
490:1676It is pointed out by the Louvain editors that this passage shows that Augustin considered our Lord’s precept to comprehend everything contained in the Sermon on the Mount.
490:1677Luke vi. 37.
490:1678Matt. 6:14, 15.
490:16791 Pet. iv. 8.
490:1680Cypr. Ep. lxxiii. 14.
Chapter 25.—46. Sedatus of Tuburbo 1681 said: "Inasmuch as water, sanctified by the prayer of the priest in the Church, washes away sins, just so much does it multiply sins when infected, as by a cancer, with the words of heretics. Wherefore one must strive, with all such efforts as conduce to peace, that no one who has been infected and tainted by heretical error should refuse to receive the one true baptism, with which whosoever is not baptized shall not inherit the kingdom of heaven." 1682
47. To this we answer, that if the water is not sanctified, when through want of skill the priest who prays utters some words of error, many, not only of the bad, but of the good brethren in the Church itself, fail to sanctify the water. For the prayers of many are corrected every day on being recited to men of greater learning, and many things are found in them contrary to the Catholic faith. Supposing, then, that it were shown that some persons were baptized when these prayers had been uttered over the water, will they be bidden to be baptized afresh? Why not? Because generally the fault in the prayer is more than counterbalanced by the intent of him who offers it; and those fixed words of the gospel, without which baptism cannot be consecrated, are of such efficacy, that, by their virtue, anything faulty that is uttered in the prayer contrary to the rule of faith is made of no effect, just as the devil is excluded by the name of Christ. For it is clear that if a heretic utters a faulty prayer, he has no good intent of love whereby that want of skill may be compensated, and therefore he is like any envious or spiteful person in the Catholic Church itself, such as Cyprian proves to exist within the Church. Or one might offer some prayer, as not unfrequently happens, in which he should speak against the rule of faith, since many rush into the use of prayers which are composed not only by unskillful men who love to talk, but even by heretics, and in the simplicity of ignorance, not being able to discern their true character, use them, thinking they are good; and yet what is erroneous in them does not vitiate what is right, but rather it is rendered null thereby, just as in the man of good hope and approved faith, who yet is but a man, if in anything he be otherwise minded, what he holds aright is not thereby vitiated until God reveal to him also that in which he is otherwise minded. 1683 But supposing that the man himself is wicked and perverse, then, if he should offer an upright prayer, in no part contrary to the Catholic faith, it does not follow that because the prayer is right the man himself is also right; and if over some he offer an erroneous prayer, God is present to uphold the words of His gospel, without which the baptism of Christ cannot be consecrated, and He Himself consecrates His sacrament, that in the recipient, either before he is baptized, or when he is baptized, or at some future time when he turns in truth to God, that very sacrament may be profitable to salvation, which, were he not to be converted, would be powerful to his destruction. But who is there who does not know that there is no baptism of Christ, if the words of the gospel in which consists the outward visible sign be not forthcoming? But you will more easily find heretics who do not baptize at all, than any who baptize without those words. And therefore we say, not that every baptism (for in many of the blasphemous rites of idols men are said to be baptized), but that the baptism of Christ, that is, every baptism consecrated in the words of the gospel, is everywhere the same, and cannot be vitiated by any perversity on the part of any men. 1684
48. We must certainly not lightly pass over in this judgment that he here inserted a clause, and says, "Wherefore we must strive, with all such efforts as conduce to peace, that no one who has been infected," etc. For he had regard to those words of the blessed Cyprian in his opening speech, "Judging no man, nor depriving any of the right of communion if he entertain a different view." See of what power is the love of unity and peace in the good sons of the Church, that they should choose rather to show tolerance towards those whom they called sacrilegious and profane, being admitted, as they thought, without the sacrament of baptism, if they could not correct them as they thought was right, than on their account to break that holy bond, lest on account of the tares the wheat also should be rooted out, 1685 —permitting, so far as rested with them, as in that noblest judgment of Solomon, that the infant body should rather be nourished by the false mother than be cut in pieces. 1686 But this was the opinion both of those who held the truer view about the sacrament of baptism, and of those to whom God, in consideration of their great love, was purposing to reveal any point in which they were otherwise minded.
Footnotes
490:1681Tuburbo (Thuburbo) was in the ecclesiastical province of Zeugitana. Sedatus is not unlikely the same as the one mentioned in Cypr. Epp. iv., lxvii., lxx.
491:1682Conc. Carth sec. 18.
491:1683Phil. iii. 15.
491:1684See above, III. cc. 14, 15.
491:1685Matt. xiii. 29.
491:16861 Kings iii. 26.
Chapter 26.—49. Privatianus of Sufetula 1687 said: "He who says that heretics have the power of baptizing should first say who it was that founded heresy. For if heresy is of God, it may have the divine favor; but if it be not of God, how can it either have or confer on any one the grace of God?" 1688
50. This man may thus be answered word for word: He who says that malicious and envious persons have the power of baptizing, should first say who was the founder of malice and envy. For if malice and envy are of God, they may have the divine favor; but if they are not of God, how can they either have or confer on any one the grace of God? But as these words are in the same way most manifestly false, so are also those which these were uttered to confute. For the malicious and envious baptize, as even Cyprian himself allows, because he bears testimony that they also are within. So therefore even heretics may baptize, because baptism is the sacrament of Christ; but envy and heresy are the works of the devil. Yet though a man possesses them, he does not thereby cause that if he have the sacrament of Christ, it also should itself be reckoned in the number of the devil’s works.
Footnotes
491:1687Sufetula was a town in ecclesiastical province of Byzacene, twenty-five miles from Sufes (same province), of which the name is a diminutive. Bp. Privatianus is mentioned in Cypr. Epp. lvi., lvii.
491:1688Conc. Carth. sec. 19.
Chapter 27.—51. Privatus of Sufes 1689 said: "What can be said of the man who approves the baptism of heretics, save that he communicates with heretics?" 1690
52. To this we answer: It is not the baptism of heretics which we approve in heretics, as it is not the baptism of the covetous, or the treacherous, or deceitful, or of robbers, or of envious men which we approve in them; for all of these are unjust, but Christ is just, whose sacrament existing in them, they do not in its essence violate. Otherwise another man might say: What can be said of the man who approves the baptism of the unjust, save that he communicates with the unjust. And if this objection were brought against the Catholic Church herself, it would be answered just as I have answered the above.
Footnotes
492:1689See n. 6. p. 475.
492:1690Conc. Carth. sec. 20.
Chapter 28.—53. Hortensianus of Lares 1691 said: "How many baptisms there are, let those who uphold or favor heretics determine. We assert one baptism of the Church, which we only know in the Church. Or how can those baptize any one in the name of Christ whom Christ Himself declares to be His enemies?" 1692
54. Giving answer to this man in a like tenor of words, we say: Let those who uphold or favor the unrighteous see to it: we recall to the Church when we can the one baptism which we know to be of the Church alone, wherever it be found. Or how can they baptize any one in the name of Christ whom Christ Himself declares to be His enemies? For He says to all the unrighteous, "I never knew you: depart from me, ye that work iniquity;" 1693 and yet, when they baptize, it is not themselves that baptize, but He of whom John says, "The same is He which baptizeth." 1694
Footnotes
492:1691Lares, in ecclesiastical province of Numidia. Hortensianus is very likely the same as the one in Cypr. Epp. lvii., lxx.
492:1692Conc. Carth. sec. 21.
492:1693Matt. vii. 23.
492:1694John i. 33.
Chapter 29.—55. Cassius of Macomades 1695 said: "Since there cannot be two baptisms, he who grants baptism unto heretics takes it away from himself. I therefore declare my judgment that heretics, those objects for our tears, those masses of corruption, 1696 should be baptized when they begin to come to the Church, and that so being washed by the sacred and divine laver, and enlightened with the light of life, they may be received into the Church,—as being now made not enemies, but peaceful; not strangers, but of the household of the faith of the Lord; not bastards, 1697 but sons of God; partaking not of error, but of salvation,—with the exception of those who, being believers transplanted from the Church, had gone over to heresy, and that these should be restored by the laying on of hands." 1698
56. Another might say: Since there cannot be two baptisms, he who grants baptism to the unrighteous takes it away from himself. But even our opponents would join us in resisting such a man when he says that we grant baptism to the unrighteous, which is not of the unrighteous, like their unrighteousness, but of Christ, of whom is righteousness, and whose sacrament, even among the unrighteous, is not unrighteous. What, therefore, they would join us in saying of the unrighteous, that let them say to themselves of heretics. And therefore he should rather have said as follows: I therefore give my judgment that heretics, those objects for our tears, those masses of corruption, should not be baptized when they begin to come to the Church, if they already have the baptism of Christ, but should be corrected from their error. For we may similarly say of the unrighteous, of whom the heretics are a part: I therefore give my judgment that the unrighteous, those objects for our tears, and masses of corruption, if they have been already baptized, should not be baptized again when they begin to come to the Church, that is, to that rock outside which are all who hear the words of Christ and do them not; but being already washed with the sacred and divine laver, and now further enlightened with the light of truth, should be received into the Church no longer as enemies but as peaceful, for the unrighteous have no peace; no longer as strangers, but of the household of the faith of the Lord, for to the unrighteous it is said, "How then art thou turned into the degenerate plant of a strange vine unto me?" 1699 no longer as bastards, but the sons of God, for the unrighteous are the sons of the devil, partaking not of error but of salvation, for un-righteousness cannot save. And by the Church I mean that rock, that dove, that garden enclosed and fountain sealed, which is recognized only in the wheat, not in the chaff, whether that be scattered far apart by the wind, or appear to be mingled with the corn even till the last winnowing. In vain, therefore, did Cassius add, "With the exception of those who, being believers transplanted from the Church, had gone over to heresy." For if even they themselves had lost baptism by seceding, to themselves also let it be restored; but if they had not lost it, let what was given by them receive due recognition.
Footnotes
492:1695Macomades [in ecclesiastical province of Numidia.] Bp. Cassius is probably to be identified with the one in Cypr. Ep. lxx.
492:1696Flebiles et tabidos. This is otherwise taken of the repentant heretics "Melting with the grief and wretchedness of penitence;" but Bishop Fell points out that the interpretation in the text is supported by an expression in c. 33, 63: Mens hæretica, quæ diuturna tabe polluta est. Routh Rel. Sac. iii. p. 199.
492:1697Adulteros. So all the Mss. of Augustin, though in Cyprian is sometimes found "adulterinos." In classical Latin, however "adulterit" is sometimes used in the sense of "adulterinus." Cassius seems to have had in mind Heb. xii. 8, "Then are ye bastards, and not sons."
492:1698Conc. Carth. sec. 22.
493:1699Jer. ii. 21.
Chapter 30.—57. Another Januarius of Vicus Cæsaris 1700 said: "If error does not obey truth, much more does truth refuse assent to error; and therefore we stand by the Church in which we preside, so that, claiming her baptism for herself alone, we baptize those whom the Church has not baptized." 1701
58. We answer: Whom the Church baptizes, those that rock baptizes outside which are all they who hear the words of Christ and do them not. Let all, therefore, be baptized again who have been baptized by such. But if this is not done, then, as we recognize the baptism of Christ in these, so should we recognize it in heretics, though we either condemn or correct their unrighteousness and error.
Footnotes
493:1700Vicus Cæsaris, probably of ecclesiastical province of Byzacium. This Bp. Januarius may be the second of that name in Cypr. Ep. lxvii., and is to be distinquished from Bp. Januarius of Lambæse, ch. xiii. 20.
493:1701Conc. Carth. sec. 23.
Chapter 31.—59. Another Secundinus of Carpis 1702 said: "Are heretics Christians or not? If they are Christians, why are they not in the Church of God? If they are not Christians, let them be made so. 1703 Else what will be the reference in the discourse of the Lord, in which He says, ‘He that is not with me is against me; and he that gathereth not with me scattereth abroad?’ 1704 Whence it is clear that on strange children and the offspring of Antichrist the Holy Spirit cannot descend by the laying on of hands alone, since it is clear that heretics have not baptism." 1705
60. To this we answer: Are the unrighteous Christians or not? If they are Christians, why are they not on that rock on which the Church is built? for they hear the words of Christ and do them not. If they are not Christians, let them be made so. Else what will be the reference in the discourse of our Lord, in which He says, "He that is not with me is against me; and he that gathereth not with me scattereth abroad?" For they scatter His sheep who lead them to the ruin of their lives by a false imitation of the Lord. Whence it is clear that upon strange children (as all the unrighteous are called), and upon the offspring of Antichrist (which all are who oppose themselves to Christ), the Holy Spirit cannot descend by the laying on of hands alone, if there be not added a true conversion of the heart; since it is clear that the unrighteous, so long as they are unrighteous, may indeed have baptism, but cannot have the salvation of which baptism is the sacrament. For let us see whether heretics are described in that psalm where the following words are used of strange children: "Deliver me, O Lord, from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood: whose sons are like young shoots well established, and their daughters polished after the similitude of the temple. Their garners are full, affording all manner of store; their sheep are fruitful, bringing forth plenteously in their streets; their oxen are strong: there is no breaking down of their fence, no opening of a passage out, no complaining in their streets. Men deemed happy the people that is in such a case; rather blessed is the people whose God is the Lord." 1706 If, therefore, those are strange children who place their happiness in temporal things, and in the abundance of earthly prosperity, and despise the commandments of the Lord, let us see whether these are not the very same of whom Cyprian so speaks, transforming them also into himself, that he may show that he is speaking of men with whom he held communion in the sacraments: "In not keeping," he says, "the way of the Lord, nor observing the heavenly commandments given us for our salvation. Our Lord did the will of His Father, and we do not do the will of the Lord, being eager about our patrimony or our gains, following after pride, and so forth." 1707 But if these could both have and transmit baptism, why is it denied that it may exist among strange children, whom he yet exhorts, that, by keeping the heavenly commandments conveyed to them through the only-begotten Son, they should deserve to be His brethren and the sons of God?
Footnotes
493:1702Carpis (Carpos) was in ecclesiastical province of Zeugitana. See for Secundinus, note on chap. 18.
493:1703Fiant. Another reading in some Mss. of Cyprian (not found in those of Augustin) is, "quomodo Christianos faciunt," which is less in harmony with the context.
493:1704Matt. xii. 30.
493:1705Conc. Carth. sec. 24.
493:1706Ps. cxliv. 11-15, so LXX. cp. Hieron. Ps. cxliii. 11-15.
494:1707Cypr. Presbyteris et diaconibus fratribus, Ep. xi. 1.
Chapter 32.—61. Victoricus of Thabraca 1708 said: "If heretics may baptize, and give remission of sins, why do we destroy their credit, and call them heretics?" 1709
62. What if another were to say: If the unrighteous may baptize, and give remission of sins, why do we destroy their credit, and call them unrighteous? The answer which we should give to such an one concerning the unrighteous may also be given to the other concerning heretics,—that is, in the first place, that the baptism with which they baptize is not theirs; and secondly, that it does not follow that whosoever has the baptism of Christ is also certain of the remission of his sins if he has this only in the outward sign, and is not converted with a true conversion of the heart, so that he who gives remission should himself have remission of his sins.
Footnotes
494:1708Thabraca was on the coast of Numidia, in ecclesiastical province of that name, the frontier town towards Zeugitana, at the mouth of the Tucca. The name of a Victoricus occurs in Cypr. Epp. lvii., lxvii.
494:1709Conc. Carth. sec. 25.
Chapter 33.—63. Another Felix of Uthina 1710 said: "No one can doubt, most holy brethren in the priesthood, that human presumption has not so much power as the adorable and venerable majesty of our Lord Jesus Christ. Remembering then the danger, we ought not only to observe this ourselves, but to confirm it by our general consent, that all heretics who come to the bosom of our mother the Church be baptized, that the heretical mind, which has been polluted by long-continued corruption, may be reformed when cleansed by the sanctification of the laver." 1711
64. Perhaps the man who has placed the strength of his case for the baptizing of heretics in the cleansing away of the long-continued corruption, would spare those who, having fallen headlong into some heresy, had remained in it a brief space, and presently being corrected, had passed from thence to the Catholic Church. Furthermore, he has himself failed to observe that it might be said that all unrighteous persons who come to that rock, in which is understood the Church, should be baptized, so that the unrighteous mind, which was building outside the rock upon the sand by hearing the words of Christ and not doing them, might be reformed when cleansed by the sanctification of the laver; and yet this is not done if they have been baptized already, even if it be proved that such was their character when they were baptized, that is, that they "renounced the world in words and not in deeds."
Footnotes
494:1710Uthina was in ecclesiastical province of Zeugitana. This Felix is to be distinguished from the bishop of Bagai, ch. 19: A reference to a bishop of Utina is made by Tert. de Monog. ch. xii., but he cannot have been this Felix, as some assume.
494:1711Conc. Carth. sec. 26.
Chapter 34.—65. Quietus of Burug 1712 said: "We who live by faith ought with believing observance to obey what has been before foretold for our instruction. For it is written in Solomon, ‘He that is washed by one dead, what availeth his washing?’ 1713 Which assuredly he says of those who are washed by heretics, and of those who wash. For if they who are baptized among them receive eternal life through the remission of their sins, why do they come to the Church? But if no salvation is received from a dead person, and they therefore, acknowledging their former error, return with penance to the truth, they ought to be sanctified with the one life-giving baptism which is in the Catholic Church." 1714
66. What it is to be baptized by the dead, we have already, without prejudice to the more careful consideration of the same scripture, sufficiently declared before. 1715 But I would ask why it is that they wish heretics alone to be considered dead, when Paul the apostle has said generally of sin, "The wages of sin is death;" 1716 and again, "To be carnally minded is death." 1717 And when he says that a widow that liveth in pleasure is dead, 1718 how are they not dead "who renounce the world in words and not in deeds"? What, therefore, is the profit of washing in him who is baptized by them, except, indeed, that if he himself also is of the same character, he has the laver indeed, but it does not profit him to salvation? But if he by whom he is baptized is such, but the man who is baptized is turned to the Lord with no false heart, he is not baptized by that dead person, but by that living One of whom it is said, "The same is He which baptizeth." 1719 But to what he says of heretics, that if they who are baptized among them receive eternal life through the remission of their sins, why do they come to the Church? we answer: They come for this reason, that although they have received the baptism of Christ up to the point of the celebration of the sacrament, yet they cannot attain to life eternal save through the charity of unity; just as neither would those envious and malicious ones attain to life eternal, who would not have their sins forgiven them, even if they entertained hatred only against those from whom they suffered wrong; since the Truth said, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses," 1720 how much less when they were hating those towards whom they were rewarding evil for good? 1721 And yet these men, though "renouncing the world in words and not in deeds," would not be baptized again, if they should afterwards be corrected, but they would be made holy by the one living baptism. And this is indeed in the Catholic Church, but not in it alone, as neither is it in the saints alone who are built upon the rock, and of whom that one dove is composed. 1722
Footnotes
494:1712Burug (Buruc) or Burca was in ecclesiastical province of Numidia. Quietus may be identical with the one mentioned in Cypr. Ep. lxvii.
494:1713In the English version this is, "He that washeth himself after touching a dead body, if he touch it again, what availeth his washing?"—Ecclus. xxxiv. 25.
494:1714Conc. Carth. sec. 27.
494:1715Contra Parmenianum, II. 10. 22.
494:1716Rom. vi. 23.
494:1717Rom. viii. 6.
494:17181 Tim. v. 6.
495:1719John i. 33.
495:1720Matt. vi. 15.
495:1721Ps. xxxv. 12.
495:1722Cant. vi. 9.
Chapter 35.—67. Castus of Sicca 1723 said: He who presumes to follow custom in despite of truth is either envious and evilly disposed towards the brethren to whom the truth is revealed, or else he is ungrateful towards God, by whose inspiration His Church is instructed." 1724
68. If this man proved that those who differed from him, and held the view that has since been held by the whole world under the sanction of a Christian Council, were following custom so as to despise truth, we should have reason for fearing these words; but seeing that this custom is found both to have had its origin in truth and to have been confirmed by truth, we have nothing to fear in this judgment. And yet, if they were envious or evilly disposed towards the brethren, or ungrateful towards God, see with what kind of men they were willing to hold communion; see what kind of men, holding different opinions from their own, they treated as Cyprian enjoined them at the first, not removing them from the right of communion; see by what kind of men they were not polluted in the preservation of unity; see how greatly the bond of peace was to be loved; see what views they hold who bring charges against us, founded on the Council of bishops, their predecessors, whose example they do not imitate, and by whose example, when the rights of the case are considered, they are condemned. If it was the custom, as this judgment bears witness, that heretics coming to the Church should be received with the baptism which they already had, either this was done rightly, or the evil do not pollute the good in unity. If it was rightly done, why do they accuse the world because they are so received? But if the evil do not pollute the good in unity, how do they defend themselves against the charge of sacrilegious separation?
Footnotes
495:1723Sicca was in ecclesiastical province of Zeugitana. This is certainly not the Castus of Cypr. de Laps. c. xiii.
495:1724Conc. Carth. sec. 28.
Chapter 36.—69. Eucratius of Theni 1725 said: "Our God and Lord Jesus Christ, teaching the apostles with His own mouth, fully laid down our faith, and the grace of baptism, and the rule of the law of the Church, saying, ‘Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’ 1726 Therefore the false and unrighteous baptism of heretics is to be repudiated by us, and contradicted with all solemnity of witness, seeing that from their mouth issues not life, but poison, not heavenly grace, but blaspheming of the Trinity. And so it is plain that heretics coming to the Church ought to be baptized with perfect and Catholic baptism, that, being purified from the blasphemy of their presumption, they may be reformed by the grace of the Holy Spirit." 1727
70. Clearly, if the baptism is not consecrated in the name of the Father, and of the Son, and of the Holy Ghost, it should be considered to be of the heretics, and repudiated as unrighteous by us with all solemnity of witness; but if we discern this name in it, we do better to distinguish the words of the gospel from heretical error, and approve what is sound in them, correcting what is faulty.
Footnotes
495:1725Theni was in ecclesiastical province of Byzacene. A Eucratius occurs in Cypr. Ep. ii.
495:1726Matt. xxviii. 19.
495:1727Conc. Carth. sec. 29.
Chapter 37.—71. Libosus of Vaga 1728 said: "The Lord says in the gospel, ‘I am the truth;’ 1729 He did not say, I am custom. Therefore, when the truth is made manifest, let custom yield to truth; so that, if even in time past any one did not baptize heretics in the Church, he may now begin to baptize them." 1730
72. Here he has in no way tried to show how that is the truth to which he says that custom ought to yield. But it is of more importance that he helps us against those who have separated themselves from unity, by confessing that the custom existed, than that he thinks it ought to yield to a truth which he does not show. For the custom is of such a nature, that if it admitted sacrilegious men to the altar of Christ without the cleansing of baptism, and polluted none of the good men who remained in unity, then all who have cut themselves off from the same unity, in which they could not be polluted by the contagion of any evil persons whatsoever, have separated themselves without reason, and have committed the manifest sacrilege of schism. But if all perished in pollution through that custom, from what cavern do they issue without the original truth, and with all the cunning of calumny? If, however, the custom was a right one by which heretics were thus received, let them abandon their madness, let them confess their error; let them come to the Catholic Church, not that they may be bathed again with the sacrament of baptism, but that they may be cured from the wound of severance.
Footnotes
495:1728Vaga was in ecclesiastical province of Byzacium. The name of a Libosus occurs in Cypr. Ep. lxvii.
495:1729John xiv. 6.
496:1730Conc. Carth. sec. 30.
Chapter 38.—73. Lucius of Thebaste 1731 said: "I declare my judgment that heretics, and blasphemers, and unrighteous men, who with various words pluck away the sacred and adorable words of the Scriptures, should be held accursed, and therefore exorcised and baptized." 1732
74. I too think that they should be held accursed, but not that therefore they should be exorcised and baptized; for it is their own falsehood which I hold accursed, but Christ’s sacrament which I venerate.
Footnotes
496:1731Thebaste (Thebeste) in ecclesiastical province of Numidia. For Lucius, cp. c. 14.
496:1732Conc. Carth. sec. 31.
Chapter 39.—75. Eugenius of Ammedera 1733 said: "I too pronounce this same judgment, that heretics should be baptized." 1734
76. To him we answer: But this is not the judgment which the Church pronounces, to which also God has now revealed in a plenary Council the point in which ye were then still otherwise minded, 1735 but because saving charity was in you, ye remained in unity.
Footnotes
496:1733Ammedera, probably in ecclesiastical province of Proconsularis Africa.
496:1734Conc. Carth. sec. 32.
496:1735Phil. iii. 15.
Chapter 40.—77. Also another Felix of Ammacura 1736 said: "I too, following the authority of the holy Scriptures, give my judgment that heretics should be baptized, and with them those also who maintain that they have been baptized among schismatics. For if, according to the warning of Christ, our fountain is sealed to ourselves, 1737 let all the enemies of our Church understand that it cannot belong to others; nor can He who is the Shepherd of our flock give the water unto salvation to two different peoples. And therefore it is clear that neither heretics nor schismatics can receive anything heavenly, who dare to accept from men that are sinners and aliens from the Church. When the giver has no ground to stand upon, surely neither can the receiver derive any profit." 1738
78. To him we answer, that the holy Scriptures nowhere have enjoined that heretics baptized among heretics should be baptized afresh, but that they have shown in many places that all are aliens from the Church who are not on the rock, nor belong to the members of the dove, and yet that they baptize and are baptized and have the sacrament of salvation without salvation. But how our fountain is like the fountain of Paradise, in that, like it, it flows forth even beyond the bounds of Paradise, has been sufficiently set forth above; 1739 and that "He who is the Shepherd of our flock cannot give the water unto salvation to two different peoples," that is, to one that is His own, and to another that is alien, I fully agree in admitting. But does it follow that because the water is not unto salvation it is not the identical water? For the water of the deluge was for salvation unto those who were placed within the ark, but it brought death to those without, and yet it was the same water. And many aliens, that is to say, envious persons, whom Cyprian declares and proves from Scripture to be of the party of the devil, seem as it were to be within, and yet, if they were not without the ark, they would not perish by water. For such men are slain by baptism, as the sweet savor of Christ was unto death to those of whom the apostle speaks. 1740 Why then do not either heretics or schismatics receive anything heavenly, just as thorns or tares, like those who were without the ark received indeed the rain from the floods of heaven, but to destruction, not to salvation? And so I do not take the pains to refute what he said in conclusion: "When the giver has no ground to stand upon, surely neither can the receiver derive any profit," since we also say that it does not profit the receivers while they receive it in heresy, consenting with the heretics; and therefore they come to Catholic peace and unity, not that they may receive baptism, but that what they had received may begin to profit them.
Footnotes
496:1736Ammacura (Bamacorra) in ecclesiastical province of Numidia.
496:1737Cant. iv. 12.
496:1738Conc. Carth. sec. 33.
496:1739Ch. 21, 37.
496:17402 Cor. ii. 15.
Chapter 41.—79. Also another Januarius of Muzuli 1741 said: "I wonder that, while all acknowledge that there is one baptism, all do not understand the unity of the same baptism. For the Church and heresy are two distinct things. If heretics have baptism we have it not; but if we have it, heretics cannot have it. But there is no doubt that the Church alone possesses the baptism of Christ, since it alone possesses both the favor and the truth of Christ." 1742
80. Another might equally say, and say with equal want of truth: I wonder that, while all confess there is one baptism, all do not understand the unity of baptism. For righteousness and unrighteousness are two distinct things. If the unrighteous have baptism, the righteous have it not; but if the righteous have it, the unrighteous cannot have it. But there is no doubt that the righteous alone possess the baptism of Christ, since they alone possess both the favor and the truth of Christ. This is certainly false, as they confess themselves. For those envious ones also who are of the party of the devil, though placed within the Church, as Cyprian tells us, and who were well known to the Apostle Paul, had baptism, but did not belong to the members of that dove which is safely sheltered on the rock.
Footnotes
497:1741Muzuli is perhaps the same as Muzuca in ecclesiastical province of Byzacium.
497:1742Conc. Carth. sec. 34.
Chapter 42.—81. Adelphius of Thasbalte 1743 said: "It is surely without cause that they find fault with the truth in false and invidious terms, saying that we rebaptize, since the Church does not rebaptize heretics, but baptizes them." 1744
82. Truly enough it does not rebaptize them, because it only baptizes those who were not baptized before; and this earlier custom has only been confirmed in a later Council by a more careful perfecting of the truth.
Footnotes
497:1743Thasbalte (Thasvalthe) was in ecclesiastical province of Byzacene. An Adelphius is mentioned in Cypr. Ep. lxvii.
497:1744Conc. Carth. sec. 35.
Chapter 43.—83. Demetrius of the Lesser Leptis 1745 said: "We uphold one baptism, because we claim for the Catholic Church alone what is her own. But those who say that heretics baptize truly and lawfully are themselves the men who make, not two, but many baptisms; for since heresies are many in number, the baptisms, too, will be reckoned according to their number." 1746
84. To him we answer: If this were so, then would as many baptisms be reckoned as there are works of the flesh, of which the apostle says "that they which do such things shall not inherit the kingdom of God;" 1747 among which are reckoned also heresies; and so many of those very works are tolerated within the Church as though in the chaff, and yet there is one baptism for them all, which is not vitiated by any work of unrighteousness.
Footnotes
497:1745Leptis the Lesser was in ecclesiastical province of Byzacene, the Greater being in that of Tripolis. A Demetrius occurs in Cypr. Epp. lvii., lxx.
497:1746Conc. Carth. sec. 36.
497:1747Gal. v. 21.
Chapter 44.—85. Vincentius of Thibari 1748 said: "We know that heretics are worse than heathens. If they, being converted, wish to come to God, they have assuredly a rule of truth, which the Lord by His divine precept committed to the apostles, saying, ‘Go ye, lay on hands in my name, cast out devils;’ 1749 and in another place, ‘Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’ 1750 Therefore, first by the laying on of hands in exorcism, secondly by regeneration in baptism, they may come to the promises of Christ; but my judgment is that in no other way should this be done." 1751
86. By what rule he asserts that heretics are worse than heathens I do not know, seeing that the Lord says, "If he neglect to hear the Church, let him be unto thee as a heathen man and a publican." 1752 Is a heretic worse even than such? I do not gainsay it. I do not, however, allow that because the man himself is worse than a heathen, that is, than a Gentile and pagan, therefore whatever the sacrament contains that is Christ’s is mingled with his vices and character, and perishes through the corruption of such admixture. For if even those who depart from the Church, and become not the followers but the founders of heresies, have been baptized before their secession, they continue to have baptism, although, according to the above rule, they are worse than heathens; for if on correction they return, they do not receive it, as they certainly would do if they had lost it. It is therefore possible that a man may be worse than a heathen, and yet that the sacrament of Christ may not only be in him, but be not a whit inferior to what it is in a holy and righteous man. For although to the extent of his powers he has not preserved the sacrament, but done it violence in heart and will, yet so far as the sacrament’s own nature is concerned, it has remained unhurt in its integrity even in the man who despised and rejected it. Were not the people of Sodom heathens, that is to say, Gentiles? The Jews therefore were worse, to whom the Lord says, "It shall be more tolerable for the land of Sodom in the day of judgment than for thee;" 1753 and to whom the prophet says, "Thou hast justified Sodom," 1754 that is to say, in comparison with thee Sodom is righteous. Shall we, however, maintain that on this account the holy sacraments which existed among the Jews partook of the nature of the Jews themselves,—those sacraments which the Lord Himself also accepted, and sent the lepers whom He had cleansed to fulfill them, 1755 of which when Zacharias was administering them, the angel stood by him, and declared that his prayer had been heard while he was sacrificing in the temple? 1756 These same sacraments were both in the good men of that time, and in those bad men who were worse than are the heathens, seeing that they were ranked before the Sodomites for wickedness, and yet those sacraments were perfect and holy in both.
87. For even if the Gentiles themselves could have anything holy and right in their doctrines, our saints did not condemn it, however much the Gentiles themselves were to be detested for their superstitions and idolatry and pride, and the rest of their corruptions, and to be punished with judgment from heaven unless they submitted to correction. For when Paul the apostle also was saying something concerning God before the Athenians, he adduced as a proof of what he said, that certain of them had said something to the same effect, 1757 which certainly would not be condemned but recognized in them if they should come to Christ. And the holy Cyprian uses similar evidence against the same heathens; for, speaking of the magi, he says, "The chief of them, however, Hostanes, asserts both that the form of the true God cannot be seen, and also that true angels stand beside His seat. In which Plato also agrees in like manner, and, maintaining the existence of one God, he calls the others angels or demons. Hermes Trismegistus also speaks of one God, and confesses that He is incomprehensible, and past our powers of estimation." 1758 If, therefore, they were to come to the perception of salvation in Christ, it surely would not be said to them, This that ye have is bad, or false; but clearly it would deservedly be said, Though this in you is perfect and true, yet it would profit nothing unless ye came to the grace of Christ. If, therefore, anything that is holy can be found and rightly approved in the very heathens, although the salvation which is of Christ is not yet to be granted to them, we ought not, even though heretics are worse than they, to be moved to the desire of correcting what is bad in them belonging to themselves, without being willing to acknowledge what is good in them of Christ. But we will set forth from a fresh preface to consider the remaining judgments of this Council.
Footnotes
497:1748Thibari, perhaps the same as Tabora, in ecclesiastical province of Mauritania Cæsariensis. A Bp. Vincentius is mentioned in Cypr. Ep. lxvii.
497:1749Mark xvi. 15-18.
497:1750Matt. xxviii. 19.
497:1751Conc. Carth. sec. 37.
497:1752Matt. xviii. 17.
498:1753Matt. xi. 24.
498:1754Ezek. xvi. 51.
498:1755Luke xvii. 14.
498:1756Luke 1:11, 13.
498:1757Acts xvii. 28.
498:1758Cypr. de Idol. Vanitate, c. vi.
Book VII.
In which the remaining judgments of the Council of Carthage are examined.
Chapter 1.—1. Let us not be considered troublesome to our readers, if we discuss the same question often and from different points of view. For although the Holy Catholic Church throughout all nations be fortified by the authority of primitive custom and of a plenary Council against those arguments which throw some darkness over the question about baptism, whether it can be the same among heretics and schismatics that it is in the Catholic Church, yet, since a different opinion has at one time been entertained in the unity of the Church itself, by men who are in no wise to be despised, and especially by Cyprian, whose authority men endeavor to use against us who are far removed from his charity, we are therefore compelled to make use of the opportunity of examining and considering all that we find on this subject in his Council and letters, in order, as it were, to handle at some considerable length this same question, and to show how it has more truly been the decision of the whole body of the Catholic Church, that heretics or schismatics, who have received baptism already in the body from which they came, should be admitted with it into the communion of the Catholic Church, being corrected in their error and rooted and grounded in the faith, that, so far as concerns the sacrament of baptism, there should not be an addition of something that was wanting, but a turning to profit of what was in them. And the holy Cyprian indeed, now that the corruptible body no longer presseth down the soul, nor the earthly tabernacle presseth down the mind that museth upon many things, 1759 sees with greater clearness that truth to which his charity made him deserving to attain. May he therefore help us by his prayers, while we labor in the mortality of the flesh as in a darksome cloud, that if the Lord so grant it, we may imitate so far as we can the good that was in him. But if he thought otherwise than right on any point, and persuaded certain of his brethren and colleagues to entertain his views in a matter which he now sees clearly through the revelation of Him whom he loved, let us, who are far inferior to his merits, yet following, as our weakness will allow, the authority of the Catholic Church of which he was himself a conspicuous and most noble member, strive our utmost against heretics and schismatics, seeing that they, being cut off from the unity which he maintained, and barren of the love with which he was fruitful, and fallen away from the humility in which he stood, are disavowed and condemned the more by him, in proportion as he knows that they wish to search out his writings for purposes of treachery, and are unwilling to imitate what he did for the maintainance of peace,—like those who, calling themselves Nazarene Christians, and circumcising the foreskin of their flesh after the fashion of the Jews, being heretics by birth in that error from which Peter, when straying from the truth, was called by Paul 1760 persist in the same to the present day. As therefore they have remained in their perversity cut off from the body of the Church, while Peter has been crowned in the primacy of the apostles through the glory of martyrdom, so these men, while Cyprian, through the abundance of his love, has been received into the portion of the saints through the brightness of his passion, are obliged to recognize themselves as exiles from unity, and, in defence of their calumnies, set up a citizen of unity as an opponent against the very home of unity. Let us, therefore, go on to examine the other judgments of that Council after the same fashion.
Footnotes
499:1759Wisd. ix. 15.
499:1760Gal. ii. 11.
Chapter 2.—2. Marcus of Mactaris 1761 said: "It is not to be wondered at if heretics, being enemies and opponents of the truth, claim to themselves what has been entrusted and vouchsafed to other men. What is marvellous is that some of us, traitors to the truth, uphold heretics and oppose Christians; therefore we decree that heretics should be baptized." 1762
3. To him we answer: It is indeed much more to be wondered at, and deserving of expressions of great praise, that Cyprian and his colleagues had such love for unity that they continued in unity with those whom they considered to be traitors to the truth, without any apprehension of being polluted by them. For when Marcus said, "It is marvellous that some of us, traitors to the truth, uphold heretics and oppose Christians," it seemed natural that he should add, Therefore we decree that communion should not be held with them. This he did not say; but what he does say is, "Therefore we decree that heretics should be baptized," adhering to what the peaceful Cyprian had enjoined in the first instance, saying, "Judging no man, nor removing any from the right of communion if he entertain a different opinion." While, therefore, the Donatists calumniate us and call us traditors, I should be glad to know, supposing that any Jew or pagan were found, who, after reading the records of that Council should call both us and them, according to their own rules, traitors to the truth, how we should be able to make our joint defense so as to refute and wash away so grave a charge. They give the name of traditors to men whom they were never able in times past to convict of the offense, and whom they cannot now show to be involved in it, being themselves rather shown to be liable to the same charge. But what has this to do with us? What shall we say of them who, by their own showing, are unquestionably traitors? For if we, however falsely, are called traditors, because, as they allege, we took part in the same communion with traditors, we have all taken part with the traditors in question, seeing that in the time of the blessed Cyprian the party of Donatus had not yet separated itself from unity. For the delivery of the sacred books, from which they began to be called traditors, occurred somewhat more than forty years after his martyrdom. If, therefore, we are traditors, because we sprang from traditors, as they believe or pretend, we both of us derive our origin from those other traitors. For there is no room for saying that they did not communicate with these traitors, since they call them men of their own party. In the words of the Council which they are most forward to quote, "Some of us," it declares, "traitors to the truth, uphold heretics." To this is added the testimony of Cyprian, showing clearly that he remained in communion with them, when he says, "Judging no man, nor removing any from the right of communion if he entertain a different opinion." For those who entertained a different opinion were the very persons whom Marcus calls traitors to the truth because they upheld heretics, as he maintains, by receiving them into the Church without baptism. That it was, moreover, the custom that they should be so received, is testified both by Cyprian himself in many passages, and by some bishops in this Council. Whence it is evident that, if heretics have not baptism, the Church of Christ of those days was full of traitors, who upheld them by receiving them in this way. I would urge, therefore, that we plead our cause in common against the charge of treason which they cannot disavow, and therein our special case will be argued against the charge of delivering the books, which they could not prove against us. But let us argue the point as though they had convicted us; and what we shall answer jointly to those who urge against both of us the general treason of our forefathers, that we will answer to these men who urge against us that our forefathers gave up the sacred books. For as we were dead because our forefathers delivered up the books, which caused them to divide themselves from us, so both we and they themselves are dead through the treason of our forefathers, from whom both we and they are sprung. But since they say they live, they hold that that treason does not in any way affect them, therefore neither are we affected by the delivery of the books. And it should be observed that, according to them, the treason is indisputable: while, according to us, there is no truth either in the former charge of treason, because we say that heretics also may have the baptism of Christ; nor in the latter charge of delivering the books, because in that they were themselves beaten. They have therefore no reason for separating themselves by the wicked sin of schism, because, if our forefathers were not guilty of delivering up the books, as we say, there is no charge which can affect us at all; but if they were guilty of the sin, as these men say, then it is just as far from affecting us as the sin of those other traitors is from affecting either us or them. And hence, since there is no charge that can implicate us from the unrighteousness of our forefathers, the charge arising against them from their own schism is manifestly proved.
Footnotes
499:1761Mactaris (Macthari) was in ecclesiastical province of Byzacium. This bishop is probably the Marcus of Cypr. Ep. lxx.
500:1762Conc. Carth. sec. 38.
Chapter 3.—4. Satius of Sicilibba 1763 said: "If heretics receive forgiveness of their sins in their own baptism, it is without reason that they come to the Church. For since it is for sins that men are punished in the day of judgment, heretics have nothing to fear in the judgment of Christ if they have obtained remission of their sins." 1764
5. This too might also have been our own judgment; but let its author beware in what spirit it was said. For it is expressed in terms of such import, that I should feel no compunction in consenting and subscribing to it in the same spirit in which I too believe that heretics may indeed have the baptism of Christ, but cannot have the remission of their sins. But he does not say, If heretics baptize or are baptized, but "If heretics," he says, "receive forgiveness of their sins in their own baptism, it is without reason that they come to the Church." For if we were to set in the place of heretics those whom Cyprian knew within the Church as "renouncing the world in words alone and not in deeds," we also might express this same judgment, in just so many words, with the most perfect truth. If those who only seem to be converted receive forgiveness of their sins in their own baptism, it is without reason that they are afterwards led on to a true conversion. For since it is for sins that men are punished in the day of judgment, "those who renounce the world in words and not in deeds" have nothing to fear in the judgment of Christ if they have obtained remission of their sins. But this reasoning is only made perfect by some such context as is formed by the addition of the words. But they ought to fear the judgment of Christ, and to lose no time in being converted in the truth of their hearts; and, when they have done this, it is certainly not necessary that they should be baptized a second time. It was possible, therefore, for them to receive baptism, and either not to receive remission of their sins, or to be burdened again at once with the load of sins which were forgiven them; and so the same is the case also with the heretics.
Footnotes
501:1763Sicilibba was in ecclesiastical province of Zeugitana. In the text of this Council the bishop’s name is Sattius, and the name occurs in Cypr. Epp. lvii., lxvii., lxx.
501:1764Con. Carth. sec. 39.
Chapter 4.—6. Victor of Gor 1765 said: "Seeing that sins are forgiven only in the baptism of the Church, he who admits heretics to communion without baptism is guilty of two errors contrary to reason; for, on the one hand, he does not cleanse the heretics, and, on the other, he defiles the Christians." 1766
7. To this we answer that the baptism of the Church exists even among heretics, though they themselves are not within the Church; just as the water of Paradise was found in the land of Egypt, though that land was not itself in Paradise. We do not therefore admit heretics to communion without baptism; and since they come with their waywardness corrected, we receive not their sins, but the sacraments of Christ. And, in respect of the remission of their sins, we say again here exactly what we said above. And certainly, in regard of what he says at the end of his judgment, declaring that he "is guilty of two errors contrary to reason, seeing that on the one hand he does not cleanse the heretics, and on the other he defiles the Christians," Cyprian himself is the first and the most earnest in repudiating this with the colleagues who agreed with him. For neither did he think that he was defiled, when, on account of the bond of peace, he decreed that it was right to hold communion with such men, when he used the words, "Judging no one, nor removing any from the right of communion if he entertain a different opinion." Or, if heretics defile the Church by being admitted to communion without being baptized, then the whole Church has been defiled in virtue of that custom which has been so often recorded here. And just as those men call us traditors because of our forefathers, in whom they were able to prove nothing of the sort when they laid the charge against them, so, if every man partakes of the character of those with whom he may have held communion, all were then made heretics. And if every one who asserts this is mad, it must be false that Victor says, when he declares that "he who admits heretics to communion without baptism, not only fails to cleanse the heretics, but pollutes the Christians as well." Or if this be true, they were then not admitted without baptism, but those men had the baptism of Christ, although it was given and received among heretics, who were so admitted in accordance with that custom which these very men acknowledged to exist; and on the same grounds they are even now rightly admitted in the same manner.
Footnotes
501:1765Gor (Gorduba) is variously supposed to be Garra in ecclesiastical province of Mauritania Cæsariensis, or Garriana in ecclesiastical province of Byzacium. The name of a bishop Victor occurs in Cypr. Epp. iv., lvii., lxii., lxvii. In Ep. lxx. the names of three.
501:1766Conc. Carth. sec. 40.
Chapter 5.—8. Aurelius of Utica 1767 said: "Since the apostle says that we ought not to be partakers with the sins of other men, 1768 what else does he do but make himself partaker with the sins of other men, who holds communion with heretics without the baptism of the Church? And therefore I pronounce my judgment that heretics should be baptized, that they may receive remission of their sins, and so communion be allowed to them." 1769
9. The answer is: Therefore Cyprian and all those bishops were partakers in the sins of other men, inasmuch as they remained in communion with such men, when they removed no one from the right of communion who entertained a different opinion. Where, then, is the Church? Then, to say nothing for the moment of heretics,—since the words of this judgment are applicable also to other sinners, such as Cyprian saw with lamentation to be in the Church with him, whom, while he confuted them, he yet tolerated,—where is the Church, which, according to these words must be held to have perished from that very moment by the contagion of their sins? But if, as is the most firmly established truth, the Church both has remained and does remain, the partaking of the sins of others, which is forbidden by the apostle, must be considered only to consist in consenting to them. But let heretics be baptized again, that they may receive remission of their sins, if the wayward and the envious are baptized again, who, seeing that "they renounced the world in words and not in deeds," were indeed able to receive baptism, but did not obtain remission of their sins, as the Lord says, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses." 1770
Footnotes
501:1767Utica, the well-known city in ecclesiastical province of Zeugitana. The Aurelius of Cypr. Epp. xxvii. 4, lvii. and lxvii. (the first) are more likely to be identical with the bishop of Utica, than with the Aurelius of Chullabis, who delivers his opinion the 81st in order.
502:17681 Tim. v. 22.
502:1769Conc. Carth. sec. 41.
502:1770Matt. vi. 15.
Chapter 6.—10. Iambus of Germaniciana 1771 said: "Those who approve the baptism of heretics disapprove ours, so as to deny that such as are, I will not say washed, but defiled outside the Church, ought to be baptized within the Church." 1772
11. To him we answer, that none of our party approves the baptism of heretics, but all the baptism of Christ, even though it be found in heretics who are as it were chaff outside the Church, as it may be found in other unrighteous men who are as chaff within the Church. For if those who are baptized without the Church are not washed, but defiled, assuredly those who are baptized outside the rock on which the Church is built are not washed, but defiled. But all are without the said rock who hear the words of Christ and do them not. Or if it be the case that they are washed indeed in baptism, but yet continue in the defilement of their unrighteousness, from which they were unwilling to be changed for the better, the same is true also of the heretics.
Footnotes
502:1771Germaniciana Nova was in ecclesiastical province of Byzacium, and so called after the German veterans settled there. An Iambus is mentioned as bishop in Cypr. Epp. lvii., lxvii.
502:1772Conc. Carth. sec. 42.
Chapter 7.—12. Lucianus of Rucuma 1773 said: "It is written, ‘And God saw the light that it was good, and God divided the light from the darkness.’ 1774 If light and darkness can agree, then can there be something in common between us and heretics. Therefore I give my judgment that heretics should be baptized." 1775
13. To him the answer is: If light and darkness can agree, then can there be something common between the righteous and unrighteous. Let him therefore declare his judgment that those unrighteous should be baptized afresh whom Cyprian confuted within the Church itself; or let him who can say if those are not unrighteous "who renounce the world in words and not in deeds."
Footnotes
502:1773Rucuma was in ecclesiastical province of Zeugitana. This Lucianus is probably the same with the one mentioned in Cypr. Epp. lvii., lxx.
502:1774Gen. i. 4.
502:1775Conc. Carth. sec. 43.
Chapter 8.—14. Pelagianus of Luperciana 1776 said: "It is written, ‘Either the Lord is God, or Baal is God.’ 1777 So now either the Church is the Church, or heresy is the Church. Further, if heresy be not the Church, how can the baptism of the Church exist among heretics?" 1778
15. To him we may answer as follows: Either Paradise is Paradise, or Egypt is Paradise. Further, if Egypt be not Paradise, how can the water of Paradise be in Egypt? But it will be said to us that it extends even thither by flowing forth from Paradise. In like manner, therefore, baptism extends to heretics. Also we say: Either the rock is the Church, or the sand is the Church. Further, since the sand is not the Church, how can baptism exist with those who build upon the sand by hearing the words of Christ and doing them not? 1779 And yet it does exist with them; and in like manner also it exists among the heretics.
Footnotes
502:1776The position of Luperciana in unknown.
502:1777See 1 Kings xviii. 21.
502:1778Con. Carth. sec. 44.
502:1779Matt. vii. 24-27.
Chapter 9.—16. Jader of Midila 1780 said: "We know that there is but one baptism in the Catholic Church, and therefore we ought not to admit a heretic unless he has been baptized in our body, lest he should think that he has been baptized outside the Catholic Church." 1781
17. To him our answer is, that if this were said of those unrighteous men who are outside the rock, it certainly would be falsely said. And so it is therefore also in the case of heretics.
Footnotes
502:1780Midila (Midili) was in ecclesiastical province of Numidia. Jader is Punic name. Occurs as bishop in Cypr. Epp. lxxvi., lxxix.
503:1781Conc. Carth. sec. 45.
Chapter 10.—18. Likewise another Felix of Marazana 1782 said: "There is one faith, one baptism, 1783 but of the Catholic Church, to which alone is given authority to baptize." 1784
19. What if another were to say as follows: One faith, one baptism, but of the righteous only, to whom alone authority is given to baptize? As these words might be refuted, so also may the judgment of Felix be refuted. Do even the unrighteous who are not 1785 changed in heart in baptism, while "they renounce the world in words and not in deeds" yet belong to the members of the Church? Let them consider whether such a Church is the actual rock, the very dove, the bride herself without spot or wrinkle. 1786
Footnotes
503:1782Marazana was in ecclesiastical province of Byzacene. On Felix, see Bk. VI. c. 19. note 2.
503:1783Eph. iv. 5.
503:1784Conc. Carth. sec. 46.
503:1785Nec…mutati. "Nec" is restored by the Benedictines from the Mss.
503:1786Eph. v. 27. See Retract. ii. 18, quoted on I. 17, 26.
Chapter 11.—20. Paul of Bobba 1787 said: "I for my part am not moved if some fail to uphold the faith and truth of the Church, seeing that the apostle says ‘For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea let God be true, but every man a liar.’ 1788 But if God be true, how can the truth of baptism be in the company of heretics, where God is not?" 1789
21. To him we answer: What is God among the covetous? And yet baptism exists among them; and so also it exists among heretics. For they among whom God is, are the temple of God. "But what agreement hath the temple of God with idols?" 1790 Further, Paul considers, and Cyprian agrees with him, that covetousness is idolatry; and Cyprian himself again associates with his colleagues, who were robbers, but yet baptized, with great reward of toleration.
Footnotes
503:1787Bobba (Obba) was in ecclesiastical province of Mauritania Cæsariensis, including Tingitana. A bishop Paul is mentioned in Cypr. Ep. lxvii.
503:1788Rom. 3:3, 4.
503:1789Conc. Carth. sec. 47.
503:17902 Cor. vi. 16.
Chapter 12.—22. Pomponius of Dionysiana 1791 said: "It is manifest that heretics cannot baptize and give remission of sins, seeing that no power is given to them that they should be able either to loose or bind anything on earth." 1792
23. The answer is: This power is not given to murderers either, that is, to those who hate their brothers. For it was not said to such as these, "whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." 1793 And yet they baptize, and both Paul tolerates them in the same communion of baptism, and Cyprian acknowledges them.
Footnotes
503:1791Dionysiana was in ecclesiastical province of Byzacium. The name of Pomponius occurs in Cypr. Epp. iv., lvii., lxvii., lxx.
503:1792Conc. Carth. sec. 48.
503:1793John xx. 23.
Chapter 13.—24. Venantius of Tinisa 1794 said: "If a husband, going on a journey into foreign countries, had entrusted the guardianship of his wife to a friend, he would surely keep her that was entrusted to his care with the utmost diligence, that her chastity and holiness might not be defiled by any one. Christ our Lord and God, when going to the Father, committed His bride to our care: do we keep her uncorrupt and undefiled, or do we betray her purity and chastity to adulterers and corrupters? For he who makes the baptism of Christ common with heretics betrays the bride of Christ to adulterers." 1795
25. We answer: What of those who, when they are baptized, turn themselves to the Lord with their lips and not with their heart? do not they possess an adulterous mind? Are not they themselves lovers of the world, which they renounce in words and not in deeds; and they corrupt good manners through evil communications, saying, "Let us eat and drink; for to-morrow we die?" 1796 Did not the discourse of the apostle take heed even against such as these, when he says, "But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds [also] should be corrupted from the simplicity that is in Christ?" 1797 When, therefore, Cyprian held the baptism of Christ to be in common with such men, did he therefore betray the bride of Christ into the hands of adulterers, or did he not rather recognize the necklace of the Bridegroom even on an adulteress?
Footnotes
503:1794Tinisa (Thinisa) was in ecclesiastical province of Zeugitana. In Cypr. Ep. lxvii. the name Venantius is found.
503:1795Conc. Carth. sec. 49.
503:17961 Cor. 15:33, 32.
503:17972 Cor. xi. 3.
Chapter 14.—26. Aymnius 1798 of Ausuaga 1799 said: "We have received one baptism, which same also we administer; but he who says that authority is given to heretics also to baptize, the same makes two baptisms." 1800
27. To him we answer: Why does not he also make two baptisms who maintains that the unrighteous also can baptize? For although the righteous and unrighteous are in themselves opposed to one another, yet the baptism which the righteous give, such as was Paul, or such as was also Cyprian, is not contrary to the baptism which those unrighteous men were wont to give who hated Paul, whom Cyprian understands to have been not heretics, but bad Catholics; and although the moderation which was found in Cyprian, and the covetousness which was found in his colleagues, are in themselves opposed to one another, yet the baptism which Cyprian used to give was not contrary to the baptism which his colleagues who opposed him used to give, but one and the same with it, because in both cases it is He that baptizes of whom it is said, "The same is He which baptizeth." 1801
Footnotes
503:1798Ahymmus. See Cypr. Ep. lvi.
503:1799Ausuaga was in ecclesiastical province of Zeugitana.
503:1800Conc. Carth. sec. 50.
504:1801John i. 33.
Chapter 15.—28. Saturninus of Victoriana 1802 said: "If heretics may baptize, they are excused and defended in doing unlawful things; nor do I see why either Christ called them His adversaries, or the apostle called them antichrists." 1803
29. To him we answer: We say that heretics have no authority to baptize in the same sense in which we say that defrauders have no authority to baptize. For not only to the heretic, but to the sinner, God says, "What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?" To the same person He assuredly says, "When thou sawest a thief, then thou consentedst with him." 1804 How much worse, therefore, are those who did not consent with thieves, but themselves were wont to plunder farms with treacherous deceits? Yet Cyprian did not consent with them, though he did tolerate them in the corn-field of the Catholic Church, lest the wheat should be rooted out together with it. And yet at the same time the baptism which they themselves conferred was the very selfsame baptism, because it was not of them, but of Christ. As therefore they, although the baptism of Christ be recognized in them, were yet not excused and defended in doing unlawful things, and Christ rightly called those His adversaries who were destined, by persevering in such things, to hear the doom, "Depart from me, ye that work iniquity," 1805 whence also they are called antichrists, because they are contrary to Christ while they live in opposition to His words, so likewise is it the case with heretics.
Footnotes
504:1802Victoriana was in ecclesiastical province of Byzacium. [The name Saturninus is found in Cypr. Epp. xxi. 4, xxii. 3, xxvii. 1, 11, lvii. ter. lxvii. bis, lxx. quinquies.
504:1803Conc. Carth. sec. 51.
504:1804Ps. 50:16, 18.
504:1805Matt. vii. 23.
Chapter 16.—30. Another Saturninus of Tucca 1806 said: "The Gentiles, although they worship idols, yet acknowledge and confess the supreme God, the Father and Creator. Against Him Marcion blasphemes, and some men do not blush to approve the baptism of Marcion. 1807 How do such priests either maintain or vindicate the priesthood of God, who do not baptize the enemies of God, and hold communion with them while they are thus unbaptized?" 1808
31. The answer is this: Truly when such terms as this are used, all moderation is passed; nor do they take into consideration that even they themselves hold communion with such men, "judging no one, nor removing any from the right of communion if he entertain a contrary opinion." But Saturninus has used an argument in this very judgment of his, which might furnish materials for his admonition (if he would pay attention to it), that in each man what is wrong should be corrected, and what is right should be approved, since he says, "The Gentiles, although they worship idols, yet acknowledge and confess the supreme God, the Father and Creator." If, then, any Gentile of such a kind should come to God, would he wish to correct and change this point in him, that he acknowledged and confessed God the Father and Creator? I trow not. But he would amend in him his idolatry, which was an evil in him; and he would give to him the sacraments of Christ, which he did not possess; and anything that was wayward which he found in him he would correct; and anything which had been wanting he would supply. So also in the Marcionist heretic he would acknowledge the perfectness of baptism, he would correct his waywardness, he would teach him Catholic truth.
Footnotes
504:1806Tucca was in ecclesiastical province of Numidia. For Saturninus, see c. 15-28, n. 2.
504:1807He is alluding to Stephen, bishop of Rome, of whom Cyprian says in his Ep. lxxiv. 7 (to Pompeius): "Why has the perverse obstinacy of our brother Stephen burst out to such a point, that he should even contend that sons of God are born of the baptism of Marcion, also of Valentinus and Apelles, and others who blaspheme against God the Father?"
504:1808Conc. Carth. sec. 52.
Chapter 17.—32. Marcellus of Zama 1809 said: "Since sins are remitted only in the baptism of the Church, he who does not baptize a heretic holds communion with a sinner." 1810
33. What, does he who holds communion with one who does this not hold communion with a sinner? But what else did all of them do, "in judging no one, or removing from the right of communion any one who entertained a different opinion"? Where, then, is the Church? Are those things not an obstacle to those who are patient, and tolerate the tares lest the wheat should be rooted out together with them? I would have them therefore say, who have committed the sacrilege of schism by separating themselves from the whole world, how it comes that they have in their mouths the judgment of Cyprian, while they do not have in their hearts the patience of Cyprian. But to this Marcellus we have an answer in what has been said above concerning baptism and the remission of sins, explaining how there can be baptism in a man although there be in him no remission of his sins.
Footnotes
504:1809Zama was in ecclesiastical province of Numidia. For Marcellus, see Cypr. Ep. lxvii.
504:1810Conc. Carth. sec. 53.
Chapter 18.—34. Irenæus of Ululi 1811 said: "If the Church does not baptize a heretic, because it is said that he has been baptized already, then heresy is the greater." 1812
35. The answer is: On the same principle it might be said, If therefore the Church does not baptize the covetous man, because it is said that he has been baptized already, then covetousness is the greater. But this is false, therefore the other is also false.
Footnotes
505:1811Ululi (Ullita, Vallita) in ecclesiastical province of Numidia.
505:1812Conc. Carth. sec. 54.
Chapter 19.—36. Donatus of Cibaliana 1813 said: "I acknowledge one Church, and one baptism that appertains thereto. If there is any one who says that the grace of baptism exists among heretics, he must first show and prove that the Church exists with them." 1814
37. To him we answer: If you say that the grace of baptism is identical with baptism, then it exists among heretics; but if baptism is the sacrament or outward sign of grace, while the grace itself is the abolition of sins, then the grace of baptism does not exist with heretics. But so there is one baptism and one Church, just as there is one faith. As therefore the good and bad, not having one hope, can yet have one baptism, so those who have not one common Church can have one common baptism.
Footnotes
505:1813[Cibaliana (Cybaliana), most probably in ecclesiastical province of Africa Proconsularis.] Donatus, as contemporary bishop, occurs in Cypr. Epp. lvii. bis. lxx. bis.
505:1814Conc. Carth. sec. 55.
Chapter 20.—38. Zozimus of Tharassa 1815 said: "When a revelation has been made of the truth, error must give way to truth; inasmuch as Peter also, who before was wont to circumcise, gave way to Paul when he declared the truth." 1816
39. The answer is: This may also be considered as the expression of our judgment too, and this is just what has been done in respect of this question of baptism. For after that the truth had been more clearly revealed, error gave way to truth, when that most wholesome custom was further confirmed by the authority of a plenary Council. It is well, however, that they so constantly bear in mind that it was possible even for Peter, the chief of the apostles, to have been at one time minded otherwise than the truth required; which we believe, without any disrespect to Cyprian, to have been the case with him, and that with all our love for Cyprian, for it is not right that he should be loved with greater love than Peter.
Footnotes
505:1815Tharassa was in ecclesiastical province of Numidia.
505:1816Gal ii. 11; Conc. Carth. sec. 56.
Chapter 21.—40. Julianus of Telepte 1817 said: "It is written, ‘A man can receive nothing, except it be given him from heaven;’ 1818 if heresy is from heaven, it can give baptism." 1819
41. Let him hear another also saying: If covetousness is from heaven, it can give baptism. And yet the covetous do confer it; so therefore also may the heretics.
Footnotes
505:1817Telepte (Thelepte) or Thala, was in ecclesiastical province of Byzacium.
505:1818John iii. 27.
505:1819Conc. Carth. sec. 57.
Chapter 22.—42. Faustus of Timida Regia 1820 said: "Let not these persons flatter themselves who favor heretics. He who interferes with the baptism of the Church on behalf of heretics makes them Christians, and us heretics." 1821
43. To him we answer: If any one were to say that a man who, when he received baptism had not received remission of his sins, because he entertained hatred towards his brother in his heart, was nevertheless not to be baptized again when he dismissed that hatred from his heart, does such a man interfere with the baptism of the Church on behalf of murderers, or does he make them righteous and us murderers? Let him therefore understand the same also in the case of heretics.
Footnotes
505:1820Timida Regia was in ecclesiastical province of Zeugitana. A Faustus is mentioned in Cypr. Ep. lxvii.
505:1821Conc. Carth. sec. 58.
Chapter 23.—44. Geminius of Furni 1822 said: "Certain of our colleagues may prefer heretics to themselves, they cannot prefer them to us: and therefore what we have once decreed we hold, that we should baptize those who come to us from heretics." 1823
45. This man also acknowledges most openly that certain of his colleagues entertained opinions contrary to his own: whence again and again the love of unity is confirmed, because they were separated from one another by no schism, till God should reveal to one or other of them anything wherein they were otherwise minded. 1824 But to him our answer is, that his colleagues did not prefer heretics to themselves, but that, as the baptism of Christ is acknowledged in the covetous, in the fraudulent, in robbers, in murderers, so also they acknowledged it in heretics.
Footnotes
505:1822Furni was in ecclesiastical province of Zeugitana. For Geminius as bishop, see Cypr. Ep. lxvii.
505:1823Conc. Carth. sec. 59.
506:1824Phil. iii. 15.
Chapter 24.—46. Rogatianus of Nova 1825 said: "Christ established the Church, the devil heresy: how can the synagogue of Satan have the baptism of Christ?" 1826
47. To him our answer is: Is it true that because Christ established the well-affectioned, and the devil the envious, therefore the party of the devil, which is proved to be among the envious, cannot have the baptism of Christ?
Footnotes
506:1825Nova was in ecclesiastical province of Mauritania Cæsariensis. For Rogatianus as bishop, see Cypr. Epp. lvii., lxvii., lxx., bis.
506:1826Conc. Carth. sec. 60.
Chapter 25.—48. Therapius of Bulla 1827 said: "If a man gives up and betrays the baptism of Christ to heretics, what else can he be said to be but a Judas to the Bride of Christ?" 1828
49. How great a condemnation have we here of all schismatics, who have separated themselves by wicked sacrilege from the inheritance of Christ dispersed throughout the whole world, if Cyprian held communion with such as was the traitor Judas, and yet was not defiled by them; or if he was defiled, then were all made such as Judas; or if they were not, then the evil deeds of those who went before do not belong to those who came after even though they were the offspring of the same communion. Why, therefore, do they cast in our teeth the traditores, against whom they did not prove their charge, and do not cast in their own teeth Judas, with whom Cyprian and his colleagues held communion? Behold the Council in which these men are wont to boast! We indeed say, that he who approves the baptism of Christ even in heretics, does not betray to heretics the baptism of Christ; just in the same way as he does not betray to murderers the baptism of Christ who approves the baptism of Christ even in murderers: but inasmuch as they profess to prescribe to us from the decrees of this Council what opinions we ought to hold, let them first assent to it themselves. See how therein were compared to the traitor Judas, all who said that heretics, although baptized in heresy, should not be baptized again. Yet with such Cyprian was willing to hold communion, when he said, "Judging no man, nor depriving any of the right of communion if he entertain a contrary opinion." But that there had been men of such a sort in former times within the Church, is made clear by the sentence in which he says: "But some one will say, What, then, shall be done with these men who in times past were admitted into the Church without baptism?" 1829 That such had been the custom of the Church, is testified again and again by the very men who compose this Council. If, therefore, any one who does this "can be said to be nothing else but a Judas to the Bride of Christ," according to the terms in which the judgment of Therapius is couched; but Judas, according to the teaching of the gospel, was a traitor; then all those men held communion with traitors who at that time uttered those very judgments, and before they uttered them they all had become traitors through that custom which at that time was retained by the Church. All, therefore—that is to say, both we and they themselves who were the offspring of that unity—are traitors. But we defend ourselves in two ways: first, because without prejudice to the right of unity, as Cyprian himself declared in his opening speech, we do not assent to the decrees of this Council in which this judgment was pronounced; and secondly, because we hold that the wicked in no way hurt the good in Catholic unity, until at the last the chaff be separated from the wheat. But our opponents, inasmuch as they both shelter themselves as it were under the decrees of this Council, and maintain that the good perish as by a kind of infection from communion with the wicked, have no resource to save them from allowing both that the earlier Christians, whose offspring they are, were traitors, inasmuch as they are convicted by their own Council; and that the deeds of those who went before them do reflect on them, since they throw in our teeth the deeds of our ancestors.
Footnotes
506:1827Bulla (Vulla) was in ecclesiastical province of Africa Proconsularis. For Therapius cp. Cypr. Ep. lxiv. 1.
506:1828Conc. Carth. sec. 61.
506:1829Cypr. Ep. lxxiii. 23.
Chapter 26.—50. Also another Lucius of Membresa 1830 said: "It is written, ‘God heareth not sinners.’ 1831 How can he who is a sinner be heard in baptism?" 1832
51. We answer: How is the covetous man heard, or the robber, and usurer, and murderer? Are they not sinners? And yet Cyprian, while he finds fault with them in the Catholic Church, yet tolerates them.
Footnotes
506:1830Membresa was in ecclesiastical province of Zeugitana. For Lucius, see Bk. VI. c. 38.
506:1831John ix. 31.
506:1832Conc. Carth. sec. 62.
Chapter 27.—52. Also another Felix of Buslaceni 1833 said: "In admitting heretics to the Church without baptism, let no one place custom before reason and truth; for reason and truth always exclude custom." 1834
53. To him our answer is: You do not show the truth; you confess the existence of the custom. We should therefore do right in maintaining the custom which has since been confirmed by a plenary Council, even if the truth were still concealed, which we believe to have been already made manifest.
Footnotes
507:1833Buslaceni (Cussaceni) is probably Byzacium, the capital of province of Byzacium, since we know that it was also called Bizica Lucana; others place it in Africa Proconsularis. For Felix, cp. Bk. VI. cc. 19 and 23.
507:1834Conc. Carth. sec. 63.
Chapter 28.—54. Another Saturninus of Abitini 1835 said: "If Antichrist can give to any one the grace of Christ, then can heretics also baptize, who are called Antichrists." 1836
55. What if another were to say, If a murderer can give the grace of Christ, then can they also baptize that hate their brethren who are called murderers? For certainly he would seem in a way to speak the truth, and yet they can baptize; in like manner, therefore, can the heretics as well.
Footnotes
507:1835Abitini (Avitini) was in ecclesiastical province of Africa Proconsularis. For Saturninus, cp. cc. 15, 16.
507:1836Conc. Carth. sec. 64.
Chapter 29.—56. Quintus of Aggya 1837 said: "He who has a thing can give it; but what can the heretics give, who are well known to have nothing?" 1838
57. To him our answer is: If, then, any man can give a thing who has it, it is clear that heretics can give baptism: for when they separate from the Church, they have still the sacrament of washing which they had received while in the Church; for when they return they do not again receive it, because they had not lost it when they withdrew from the Church.
Footnotes
507:1837Aggya, probably the same as Aggiva and the Aga in ecclesiastical province of Proconsular Africa. The name Quintas as bishop occurs in Cypr. Epp lvii., lxvii., lxx., lxxi., but this one is of Mauritania, as appears from Epp lxxii. 1, lxxiii. 1.
507:1838Conc. Carth. sec. 65.
Chapter 30.—58. Another Julianus of Marcelliana 1839 said: "If a man can serve two masters, God and mammon, 1840 then baptism also can serve two, the Christian and the heretic." 1841
59. Truly, if it can serve the self-restrained and the covetous man, the sober and the drunken, the well-affectioned and the murderer, why should it not also serve the Christian and the heretic?—whom, indeed, it does not really serve; but it ministers to them, and is administered by them, for salvation to those who use it right, and for judgment to such as use it wrong.
Footnotes
507:1839Marcelliana (Gyrnmarcelli) in ecclesiastical province of Numidia.
507:1840Matt. vi. 24.
507:1841Conc. Carth. sec. 66.
Chapter 31.—60. Tenax of Horrea Celiæ 1842 said: "There is one baptism, but of the Church; and where the Church is not, there baptism also cannot be." 1843
61. To him we answer: How then comes it that it may be where the rock is not, but only sand; seeing that the Church is on the rock, and not on sand?
Footnotes
507:1842Horrea Celiæ (Cæliæ) was a village of ecclesiastical province of Byzacium, ten miles north of Hadrumetum. A Tenax is mentioned as bishop in Cypr. Ep. lxvii.
507:1843Conc. Carth. sec. 67.
Chapter 32.—62. Another Victor of Assuras 1844 said: "It is written, that ‘there is one God and one Christ, one Church and one baptism.’ 1845 How then can any one baptize in a place where there is not either God, or Christ, or the Church?" 1846
63. How can any one baptize either in that sand, where the Church is not, seeing that it is on the rock; nor God and Christ, seeing that there is not there the temple of God and Christ?
Footnotes
507:1844Assuras was in ecclesiastical province of Zeugitana. For Victor, cp. c. 4.
507:1845See Eph. iv. 4-6.
507:1846Conc. Carth. sec. 68.
Chapter 33.—64. Donatulus of Capse 1847 said: "I also have always entertained this opinion, that heretics, who have gained nothing outside the Church, should be baptized when they are converted to the Church." 1848
65. To this the answer is: They have, indeed, gained nothing outside the Church, but that is nothing towards salvation, not nothing towards the sacrament. For salvation is peculiar to the good; but the sacraments are common to the good and bad alike.
Footnotes
507:1847Capse was in ecclesiastical province of Byzacene. This Donatulus is probably to be identified with the one mentioned Cypr. Ep. lvi.
507:1848Conc. Carth. sec. 69.
Chapter 34.—66. Verulus of Rusiccade 1849 said: "A man that is a heretic cannot give that which he has not; much more is this the case with a schismatic, who has lost what he had." 1850
67. We have already shown that they still have it, because they do not lose it when they separate themselves. For they do not receive it again when they return: wherefore, if it was thought that they could not give it because they were supposed not to have it, let it now be understood that they can give it, because it is understood that they also have it.
Footnotes
507:1849Rusiccade was at the mouth of the Thapsus, in ecclesiastical province of Numidia.
507:1850Conc. Carth. sec. 70.
Chapter 35.—68. Pudentianus of Cuiculi 1851 said: "My recent ordination to the episcopate induced me, brethren, to wait and hear what my elders would decide. For it is plain that heresies have and can have nothing; and so, if any come from them, it is determined righteously that they should be baptized." 1852
69. As, therefore, we have already answered those who went before, for whose judgment this man was waiting, so be it understood that we have answered himself.
Footnotes
508:1851Cuiculi was in ecclesiastical province of Numidia.
508:1852Conc. Carth. sec. 71.
Chapter 36.—70. Peter of Hippo Diarrhytus 1853 said: "Since there is one baptism in the Catholic Church, it is clear that a man cannot be baptized outside the Church; and therefore I give my judgment, that those who have been bathed in heresy or in schism ought to be baptized on coming to the Church." 1854
71. There is one baptism in the Catholic Church, in such a sense that, when any have gone out from it, it does not become two in those who go out, but remains one and the same. What, therefore, is recognized in those who return, should also be recognized in those who received it from men who have separated themselves, since they did not lose it when they went apart into heresy.
Footnotes
508:1853Hippo Diarrhytus (Hippozaritus) was on the coast in ecclesiastical province of Zeugitana. For Petrus, cp. Cypr. Ep. lxvii.
508:1854Conc. Carth. sec. 72.
Chapter 37.—72. Likewise another Lucius of Ausafa 1855 said: "According to the motion of my mind and of the Holy Spirit, since there is one God, the Father of our Lord Jesus Christ, and one Christ, and one hope, one Spirit, one Church, there ought also to be only one baptism. And therefore I say, both that if anything has been set on foot or done among the heretics, that it ought to be rescinded; and also, that they who come out from among the heretics should be baptized in the Church." 1856
73. Let it therefore be pronounced of no effect that they baptize, who hear the words of God and do them not, when they shall begin to pass from unrighteousness to righteousness, that is, from the sand to the rock. And if this is not done, because what there was in them of Christ was not violated by their unrighteousness, then let this also be understood in the case of heretics: for neither is there the same hope in the unrighteous, so long as they are on the sand, as there is in those who are upon the rock; and yet there is in both the same baptism, although as it is said that there is one hope, so also is it said that there is one baptism.
Footnotes
508:1855Ausafa was in ecclesiastical province of Zeugitana. For Lucius, cp. Bk. VI. cc. 14 and 38, and Bk. VII. c. 26.
508:1856Conc. Carth. sec. 73.
Chapter 38.—74. Felix of Gurgites 1857 said: "I give my judgment, that, according to the precepts of the holy Scriptures, those who have been unlawfully baptized outside the Church by heretics, if they wish to flee to the Church, should obtain the grace of baptism where it is lawfully given." 1858
75. Our answer is: Let them indeed begin to have in a lawful manner to salvation what they before had unlawfully to destruction; because each man is justified under the same baptism, when he has turned himself to God with a true heart, as that under which he was condemned, when on receiving it he "renounced the world in words alone, and not in deeds."
Footnotes
508:1857Gurgites was in ecclesiastical province of Byzacium. For Felix, cp. Bk. VI. cc. 19, 33, 40; Bk. VII. cc. 10, 28.
508:1858Conc. Carth. sec. 74.
Chapter 39.—76. Pusillus of Lamasba 1859 said: "I believe that baptism is not unto salvation except within the Catholic Church. Whatsoever is without the Catholic Church is mere pretense." 1860
77. This indeed is true, that "baptism is not unto salvation except within the Catholic Church." For in itself it can indeed exist outside the Catholic Church as well; but there it is not unto salvation, because there it does not work salvation; just as that sweet savor of Christ is certainly not unto salvation in them that perish, 1861 though from a fault not in itself, but in them. But "whatsoever is without the Catholic Church is mere pretense," yet only in so far as it is not Catholic. But there may be something Catholic outside the Catholic Church, just as the name of Christ could exist outside the congregation of Christ, in which name he who did not follow with the disciples was casting out devils. 1862 For there may be pretense also within the Catholic Church, as is unquestionable in the case of those "who renounce the world in words and not in deeds," and yet the pretense is not Catholic. As, therefore, there is in the Catholic Church something which is not Catholic, so there may be something which is Catholic outside the Catholic Church.
Footnotes
508:1859Lamasba was in ecclesiastical province of Numidia.
508:1860Conc. Carth. sec. 75.
508:18612 Cor. ii. 15.
508:1862Mark ix. 38.
Chapter 40.—78. Salvianus of Gazaufala 1863 said: "It is generally known that heretics have nothing; and therefore they come to us, that they may receive what previously they did not have." 1864
79. Our answer is: On this theory, the very men who founded heresies are not heretics themselves, because they separated themselves from the Church, and certainly they previously had what they received there. But if it is absurd to say that those are not heretics through whom the rest became heretics, it is therefore possible that a heretic should have what turns to his destruction through his evil use of it.
Footnotes
509:1863Gazaufala (Gazophyla) was in ecclesiastical province of Numidia.
509:1864Conc. Carth. sec. 76.
Chapter 41.—80. Honoratus of Tucca 1865 said: "Since Christ is the truth, we ought to follow the truth rather than custom; that we may sanctify by the baptism of the Church the heretics who come to us, simply because they could receive nothing outside." 1866
81. This man, too, is a witness to the custom, in which he gives us the greatest assistance, whatever else he may appear to say against us. But this is not the reason why heretics come over to us, because they have received nothing outside, but that what they did receive may begin to be of use to them: for this it could not be outside in any wise.
Footnotes
509:1865Tucca (Thucca) was in ecclesiastical province of Numidia. Honoratus occurs as bishop’s name in Cypr. Epp. lvii., lxii., lxvii., lxx. bis. The attempts to distinguish or to identify these are hazardous.
509:1866Conc. Carth. sec. 77.
Chapter 42.—82. Victor of Octavus 1867 said: "As ye yourselves also know, I have not been long appointed a bishop, and therefore I waited for the counsel of my seniors. This therefore I express as my opinion, that whosoever comes from heresy should undoubtedly be baptized." 1868
83. What, therefore, has been answered to those for whom he waited, may be taken as the answer also to himself.
Footnotes
509:1867Octavus was in ecclesiastical province of Numidia. For Victor, cp. cc. 4, 32.
509:1868Conc. Carth. sec. 78.
Chapter 43.—84. Clarus of Mascula 1869 said: "The sentence of our Lord Jesus Christ is manifest, when He sent forth His apostles, and gave the power which had been given Him of His Father to them alone, whose successors we are, governing the Church of the Lord with the same power, and baptizing those who believe the faith. And therefore heretics, who, being without, have neither power nor the Church of Christ, cannot baptize any one with His baptism." 1870
85. Are, then, ill-affectioned murderers successors of the apostles? Why, then, do they baptize? Is it because they are not outside? But they are outside the rock, to which the Lord gave the keys, and on which He said that He would build His Church. 1871
Footnotes
509:1869Mascula was in ecclesiastical province of Numidia.
509:1870Conc. Carth. Ibid. sec. 79.
509:1871Matt. 16:18, 19.
Chapter 44.—86. Secundianus of Thambei 1872 said: "We ought not to deceive heretics by our too great forwardness, that not having been baptized in the Church of our Lord Jesus Christ, and having therefore not received remission of their sins, they may not impute to us, when the day of judgment comes, that we have been the cause of their not being baptized, and not having obtained the indulgence of the grace of God. On which account, since there is one Church and one baptism, when they are converted to us, let them receive together with the Church the baptism also of the Church." 1873
87. Nay, when they are transferred to the rock, and joined to the society of the Dove, let them receive the remission of their sins, which they could not have outside the rock and outside the Dove, whether they were openly without, like the heretics, or apparently within, like the abandoned Catholics; of whom, however, it is clear that they both have and confer baptism without remission of sins, when even from themselves it is received by men, who, being not changed for the better, honor God with their lips, while their heart is far from Him. 1874 Yet it is true that there is one baptism, just as there is one Dove, though those who are not in the one communion of the Dove may yet have baptism in common.
Footnotes
509:1872Thambei (Thambi, Satambei), was in ecclesiastical province of Byzacium.
509:1873Conc. Carth. sec. 80.
509:1874Isa. xxix. 13.
Chapter 45.—88. Also another Aurelius of Chullabi 1875 said: "The Apostle John has laid down in his epistle the following precept: ‘If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds.’ 1876 How can such men be admitted without consideration into the house of God, who are forbidden to be admitted into our private house? Or how can we hold communion with them without the baptism of Christ, when, if we only so much as bid them God speed, we are partakers of their evil deeds?" 1877
89. In respect of this testimony of John there is no need of further disputation, since it has no reference at all to the question of baptism, which we are at present discussing. For he says, "If any come unto you, and bring not the doctrine of Christ." But heretics leaving the doctrine of their error are converted to the doctrine of Christ, that they may be incorporated with the Church, and may begin to belong to the members of that Dove whose sacrament they previously had; and therefore what previously they lacked belonging to it is given to them, that is to say, peace and charity out of a pure heart, and of a good conscience, and of faith unfeigned. 1878 But what they previously had belonging to the Dove is acknowledged, and received without any depreciation; just as in the adulteress God recognises His gifts, even when she is following her lovers; because when after her fornication is corrected she is turned again to chastity, those gifts are not laid to her charge, but she herself is corrected. 1879 But just as Cyprian might have defended himself if this testimony of John had been cast in his teeth whilst he was holding communion with men like these, so let those against whom it is spoken make their own defense. For to the question before us, as I said before, it has no reference at all. For John says that we are not to bid God speed to men of strange doctrine; but Paul the apostle says, with even greater vehemence, "If any man that is called a brother be covetous, or a drunkard," or anything of the sort, with such an one no not to eat; 1880 and yet Cyprian used to admit to fellowship, not with his private table, but with the altar of God, his colleagues who were usurers, and treacherous, and fraudulent, and robbers. But in what manner this may be defended has been sufficiently set forth in other books already.
Footnotes
509:1875Chullabi, or Cululi, was in ecclesiastical province of Byzacium. For Aurelius, cp. c. 5.
509:18762 John. 1:10, 11.
510:1877Conc. Carth. sec. 81.
510:18781 Tim. i. 5.
510:1879Hos. ii.
510:18801 Cor. v. 11.
Chapter 46.—90. Litteus 1881 of Gemelli 1882 said: "‘If the blind lead the blind, both shall fall into the ditch.’ 1883 Since, therefore, it is clear that heretics can give no light 1884 to any one, as being blind themselves, therefore their baptism is invalid." 1885
91. Neither do we say that it is valid for salvation so long as they are heretics, just as it is of no value to those murderers of whom we spoke, so long as they hate their brethren: for they also themselves are in darkness, and if any one follows them they fall together into the ditch; and yet it does not follow that they either have not baptism or are unable to confer it.
Footnotes
510:1881Some read Licteus; not unlikely the bishop of Cypr. Ep. lxxvi.
510:1882Gemelli was a Roman colony in ecclesiastical province of Numidia.
510:1883Matt xv. 14.
510:1884Illuminare; baptism being often called φωτισμός.
510:1885Conc. Carth. sec. 82.
Chapter 47.—92. Natalis of Oëa 1886 said: "It is not only I myself who am present, but also Pompeius of Sabrati, 1887 and Dioga of Leptis Magna, 1888 who commissioned me to represent their views, being absent indeed in body, but present in spirit, who deliver this same judgment as our colleagues, that heretics cannot have communion with us, unless they have been baptized with the baptism of the Church." 1889
93. He means, I suppose, that communion which belongs to the society of the Dove; for in the partaking of the sacraments they doubtless held communion with them, judging no man, nor removing any from the right of communion if he held a different opinion. But with whatever reference he spoke, there is no great need for these words being refuted. For certainly a heretic would not be admitted to communion, unless he had been baptized with the baptism of the Church. But it is clear that the baptism of the Church exists even among heretics if it be consecrated with the words of the gospel; just as the gospel itself belongs to the Church, and has nothing to do with their waywardness, but certainly retains its own holiness.
Footnotes
510:1886Sabrati, Oëa and Leptis Magna were the three cities whose combination gave its name to Tripolis, an ecclesiastical province.
510:1887Sabrati, Oëa and Leptis Magna were the three cities whose combination gave its name to Tripolis, an ecclesiastical province.
510:1888Sabrati, Oëa and Leptis Magna were the three cities whose combination gave its name to Tripolis, an ecclesiastical province.
510:1889Conc. Carth. sec. 83-85.
Chapter 48.—94. Junius of Neapolis 1890 said: "I do not depart from the judgment which we once pronounced, that we should baptize heretics on their coming to the Church." 1891
95. Since this man has adduced no argument nor proof from the Scriptures, he need not detain us long.
Footnotes
510:1890Neapolis was in ecclesiastical province of Zeugitana. The name Junius as bishop appears in Cypr. Epp. lvii., lxx.
510:1891Conc. Carth. sec. 86.
Chapter 49.—96. Cyprian of Carthage said: "My opinion has been set forth with the greatest fullness in the letter which has been written to our colleague Jubaianus, 1892 that heretics being called enemies of Christ and antichrists according to the testimony of the gospel and the apostles, should, when they come to the Church, be baptized with the one baptism of the Church, that from enemies they may be made friends, and that from antichrists they may be made Christians." 1893
97. What need is there of further disputation here, seeing that we have already handled with the utmost care that very epistle to Jubaianus of which he has made mention? And as to what he has said here, let us not forget that it might be said of all unrighteous men who, as he himself bears witness, are in the Catholic Church, and whose power of possessing and of conferring baptism is not questioned by any of us. For they come to the Church, who pass to Christ from the party of the devil, and build upon the rock, and are incorporated with the Dove, and are placed in security in the garden enclosed and fountain sealed; where none of those are found who live contrary to the precepts of Christ, wherever they may seem to be. For in the epistle which he wrote to Magnus, while discussing this very question, he himself warned us at sufficient length, and in no ambiguous terms, of what kind of society we should understand that the Church consists. For he says, in speaking of a certain man, "Let him become an alien and profane, an enemy to the peace and unity of the Lord, not dwelling in the house of God, that is to say, in the Church of Christ, in which none dwell save those who are of one heart and of one mind." 1894 Let those, therefore, who would lay injunctions on us on the authority of Cyprian, pay attention for a time to what we here say. For if only those who are of one heart and of one mind dwell in the Church of Christ, beyond all question those were not dwelling in the Church of Christ, however much they might appear to be within, who of envy and contention were announcing Christ without charity; by whom he understands, not the heretics and schismatics who are mentioned by the Apostle Paul, 1895 but false brethren holding conversation with him within, who certainly ought not to have baptized, because they were not dwelling in the Church, in which he himself says that none dwell save those who are of one heart and of one mind: unless, indeed, any one be so far removed from the truth as to say that those were of one heart and of one mind who were envious and malevolent, and contentious without charity; and yet they used to baptize: nor did the detestable waywardness which they displayed in any degree violate or diminish from the sacrament of Christ, which was handled and dispensed by them.
Footnotes
510:1892Cypr. Ep. lxxiii.
510:1893Conc. Carth. sec. 87.
511:1894Cypr. Ep. lxix. 5.
511:1895Phil. 1:15, 17.
Chapter 50.—98. It is indeed worth while to consider the whole of the passage in the aforesaid letter to Magnus, which he has put together as follows: "Not dwelling," he says, "in the house of God—that is to say, in the Church of Christ—in which none dwell save those that are of one heart and of one mind, as the Holy Spirit says in the Psalms, speaking of ‘God that maketh men to be of one mind in an house.’ 1896 Finally, the very sacrifices of the Lord declare that Christians are united among themselves by a firm and inseparable love for one another. For when the Lord calls bread, which is compacted together by the union of many grains, His body, 1897 He is signifying one people, whom He bore, compacted into one body; and when He calls wine, which is pressed out from a multitude of branches and clusters and brought together into one, His blood, 1898 He also signifies one flock joined together by the mingling of a multitude united into one." These words of the blessed Cyprian show that he both understood and loved the glory of the house of God, which house he asserted to consist of those who are of one heart and of one mind, proving it by the testimony of the prophets and the meaning of the sacraments, and in which house certainly were not found those envious persons, those malevolent without charity, who nevertheless used to baptize. From whence it is clear that the sacrament of Christ can both be in and be administered by those who are not in the Church of Christ, in which Cyprian himself bears witness that there are none dwelling save those who are of one heart and of one mind. Nor can it indeed be said that they are allowed to baptize so long as they are undetected, seeing that the Apostle Paul did not fail to detect those of whose ministry he bears unquestionable testimony in his epistle, saying that he rejoices that they also were proclaiming Christ. For he says of them, "Whether in pretense or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice." 1899
Footnotes
511:1896Ps. lxviii. 6; cp. LXX. and Hieron.
511:1897John vi. 51.
511:1898Matt. xxvi. 26-29.
511:1899Phil. i. 18.
Chapter 51.—99. Taking all these things, therefore, into consideration, I think that I am not rash in saying that there are some in the house of God after such a fashion as not to be themselves the very house of God, which is said to be built upon a rock, 1900 which is called the one dove, 1901 which is styled the beauteous bride without spot or wrinkle, 1902 and a garden enclosed, a fountain sealed, a well of living water, an orchard of pomegranates with pleasant fruits; 1903 which house also received the keys, and the power of binding and loosing. 1904 If any one shall neglect this house when it arrests and corrects him, the Lord says, "Let him be unto thee as an heathen man and a publican." 1905 Of this house it is said, "Lord, I have loved the habitation of Thy house, and the place where Thine honor dwelleth;" 1906 and, "He maketh men to be of one mind in an house;" 1907 and, "I was glad when they said unto me, Let us go into the house of the Lord;" 1908 and, "Blessed are they that dwell in Thy house, O Lord; they will be still praising Thee;" 1909 with countless other passages to the same effect. This house is also called wheat, bringing forth fruit with patience, some thirty-fold, some sixtyfold, and some an hundredfold. 1910 This house is also in vessels of gold and of silver, 1911 and in precious stones and imperishable woods. To this house it is said, "Forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace;" 1912 and, "For the temple of God is holy, which temple ye are." 1913 For this house is composed of those that are good and faithful, and of the holy servants of God dispersed throughout the world, and bound together by the unity of the Spirit, whether they know each other personally or not. But we hold that others are said to be in the house after such a sort, that they belong not to the substance of the house, nor to the society of fruitful and peaceful justice, but only as the chaff is said to be among the corn; for that they are in the house we cannot deny, when the apostle says, "But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor." 1914 Of this countless multitude are found to be not only the crowd which within the Church afflicts the hearts of the saints, who are so few in comparison with so vast a host, but also the heresies and schisms which exist in those who have burst the meshes of the net, and may now be said to be rather out of the house than in the house, of whom it is said, "They went out from us, but they were not of us." 1915 For they are more thoroughly separated, now that they are also divided from us in the body, than are those who live within the Church in a carnal and worldly fashion, and are separated from us in the spirit.
Footnotes
511:1900Matt. xvi. 18.
511:1901Cant. vi. 9.
511:1902Eph. v. 27; cp. Retract. ii. 18.
511:1903Cant. 4:12, 13.
511:1904Matt. xvi. 19.
512:1905Matt. xviii. 17.
512:1906Ps. xxvi. 8.
512:1907Ps. lxviii. 6; cp. LXX. and Hieron.
512:1908Ps. cxxii. 1.
512:1909Ps. lxxxiv. 4.
512:1910Matt. 13:23, Luke 8:15.
512:19112 Tim. ii. 20.
512:1912Eph. 4:2, 3.
512:19131 Cor. iii. 17.
512:19142 Tim. ii. 20. In Retract. ii. 18, Augustin says that he thinks the meaning of this last passage to be, not as Cyprian took it, Ep. liv. 3, that the vessels of gold and silver are the good, which are to honor; the vessels of wood and earth the wicked, which are to dishonor: but that the material of the vessels refers to the outward appearance of the several members of the Church, and that in each class some will be found to honor, and some to dishonor. This interpretation he derives from Tychonius.
512:19151 John ii. 19.
Chapter 52.—100. Of all these several classes, then, no one doubts respecting those first, who are in the house of God in such a sense as themselves to be the house of God, whether they be already spiritual, or as yet only babes nurtured with milk, but still making progress with earnestness of heart, towards that which is spiritual, that such men both have baptism so as to be of profit to themselves, and transmit it to those who follow their example so as to benefit them; but that in its transmission to those who are false, whom the Holy Spirit shuns, though they themselves, so far as lies with them, confer it so as to be of profit, yet the others receive it in vain, since they do not imitate those from whom they receive it. But they who are in the great house after the fashion of vessels to dishonor, both have baptism without profit to themselves, and transmit it without profit to those who follow their example: those, however, receive it with profit, who are united in heart and character, not to their ministers, but to the holy house of God. But those who are more thoroughly separated, so as to be rather out of the house than in the house, have baptism without any profit to themselves; and, moreover, there is no profit to those who receive it from them, unless they be compelled by urgent necessity to receive it, and their heart in receiving it does not depart from the bond of unity: yet nevertheless they possess it, though the possession be of no avail; and it is received from them, even when it is of no profit to those who so receive it, though, in order that it may become of use, they must depart from their heresy or schism, and cleave to that house of God. And this ought to be done, not only by heretics and schismatics, but also by those who are in the house through communion in the sacraments, yet so as to be outside the house through the perversity of their character. For so the sacrament begins to be of profit even to themselves, which previously was of no avail.
Chapter 53.—101. The question is also commonly raised, whether baptism is to be held valid which is received from one who had not himself received it, if, from some promptings of curiosity, he had chanced to learn how it ought to be conferred; and whether it makes no difference in what spirit the recipient receives it, whether in mockery or in sincerity: if in mockery, whether the difference arises when the mockery is of deceit, as in the Church, or in what is thought to be the Church; or when it is in jest, as in a play: and which is the more accursed, to receive it deceitfully in the Church, or in heresy or schism without deceit, that is to say, with full sincerity of heart: or whether it be worse to receive it deceitfully in heresy or in good faith in a play, if any one were to be moved by a sudden feeling of religion in the midst of his acting. And yet, if we compare such an one even with him who receives it deceitfully in the Catholic Church itself, I should be surprised if any one were to doubt which of the two should be preferred; for I do not see of what avail the intention of him who gives in truth can be to him who receives deceitfully. But let us consider, in the case of some one also giving it in deceit, when both the given and the recipient are acting deceitfully in the unity of the Catholic Church itself, whether this should rather be acknowledged as baptism, or that which is given in a play, if any one should be found who received it faithfully from a sudden impulse of religion: or whether it be not true that, so far as the men themselves are concerned, there is a very great difference between the believing recipient in a play, and the mocking recipient in the Church; but that in regard to the genuineness of the sacrament there is no difference. For if it makes no difference in respect to the genuineness of the sacrament within the Catholic Church itself, whether certain persons celebrate it in truth or in deceit, so long as both still celebrate the same thing, I cannot see why it should make a difference outside, seeing that he who receives it is not cloaked by his deceit, but he is changed by his religious impulse. Or have those truthful persons among whom it is celebrated more power for the confirmation of the sacrament, than those deceitful men by whom and in whom it is celebrated can exert for its invalidation? And yet, if the deceit be subsequently brought to light, no one seeks a repetition of the sacrament; but the fraud is either punished by excommunication or set right by penitence.
102. But the safe course for us is, not to advance with any rashness of judgment in setting forth a view which has neither been started in any regionary Council of the Catholic Church nor established in a plenary one; but to assert, with all the confidence of a voice that cannot be gainsaid, what has been confirmed by the consent of the universal Church, under the direction of our Lord God and Saviour Jesus Christ. Nevertheless, if any one were to press me—supposing I were duly seated in a Council in which a question were raised on points like these—to declare what my own opinion was, without reference to the previously expressed views of others, whose judgment I would rather follow, if I were under the influence of the same feelings as led me to assert what I have said before, I should have no hesitation in saying that all men possess baptism who have received it in any place, from any sort of men, provided that it were consecrated in the words of the gospel, and received without deceit on their part with some degree of faith; although it would be of no profit to them for the salvation of their souls if they were without charity, by which they might be grafted into the Catholic Church. For "though I have faith," says the apostle, "so that I could remove mountains, but have not charity, I am nothing." 1916 Just as already, from the established decrees of our predecessors, I have no hesitation in saying that all those have baptism who, though they receive it deceitfully, yet receive it in the Church, or where the Church is thought to be by those in whose society it is received, of whom it was said, "They went out from us." 1917 But when there was no society of those who so believed, and when the man who received it did not himself hold such belief, but the whole thing was done as a farce, or a comedy, or a jest,—if I were asked whether the baptism which was thus conferred should be approved, I should declare my opinion that we ought to pray for the declaration of God’s judgment through the medium of some revelation seeking it with united prayer and earnest groanings of suppliant devotion, humbly deferring all the time to the decision of those who were to give their judgment after me, in case they should set forth anything as already known and determined. And, therefore, how much the more must I be considered to have given my opinion now without prejudice to the utterance of more diligent research or authority higher than my own!
Footnotes
513:19161 Cor. xiii. 2.
513:19171 John ii. 19.
Chapter 54.—103. But now I think that it is fully time for me to bring to their due termination these books also on the subject of baptism, in which our Lord God has shown to us, through the words of the peaceful Bishop Cyprian and his brethren who agreed with him, how great is the love which should be felt for catholic unity; so that even where they were otherwise minded until God should reveal even this to them, 1918 they should rather bear with those who thought differently from themselves, than sever themselves from them by a wicked schism; whereby the mouths of the Donatists are wholly closed, even if we say nothing of the followers of Maximian. For if the wicked pollute the good in unity, then even Cyprian himself already found no Church to which he could be joined. But if the wicked do not infect the good in unity, then the sacrilegious Donatist has no ground to set before himself for separation. But if baptism is both possessed and transferred by the multitude of others who work the works of the flesh, of which it is said, that "they which do such things shall not inherit the kingdom of God," 1919 then it is possessed and transferred also by heretics, who are numbered among those works; because they could have transferred it had they remained, and did not lose it by their secession. But men of this kind confer it on their fellows as fruitlessly and uselessly as the others who resemble them, inasmuch as they shall not inherit the kingdom of God. And as, when those others are brought into the right path, it is not that baptism begins to be present, having been absent before, but that it begins to profit them, having been already in them; so is it the case with heretics as well. Whence Cyprian and those who thought with him could not impose limits on the Catholic Church, which they would not mutilate. But in that they were otherwise minded we feel no fear, seeing that we too share in their veneration for Peter; yet in that they did not depart from unity we rejoice, seeing that we, like them, are founded on the rock.
Footnotes
513:1918Phil. iii. 15.
514:1919Gal. v. 19-21.
the
three BOOKS OF AUGUSTIN,
BISHOP OF HIPPO,
in answer
to the letters of petilian,
the donatist
[contra litteras petiliani donatistÆ cortensis, episcopi.]
CIRCA A.D. 400.
translated by the
rev. j. r. king, m.a.,
vicar of st. peter’s in the east, oxford; and late fellow and tutor of mERTON COLLEGE, OXFORD
The
Three Books of Augustin,
Bishop of Hippo
in answer to
The Letters of Petilian, the Donatist,
Bishop of cirta.
_________________
Written c. 400 A.D., some say 398 A.D., but Augustin places it some time after the treatise on Baptism: Retractt. Bk. ii. xxv. From the same, we gather the following points as to the origin of this treatise: Before A. had finished his books on the Trinity and his word-for-word commentary on Genesis, a reply to a letter which Petilian had addressed to his followers, only a small part of which however had come into A.’s hands, demanded immediate preparation. This constitutes Book First. Subsequently the whole document was obtained, and he was engaged in preparing the second Book, c. 401; but even before the full treatise of Petilian had been secured, the latter had obtained A.’s first book, and afterwards put an epistle abusive of A. in circulation. The answer to this latter is Book Third, c. 402. Petilian was originally an advocate. The opponents charged him with having become a Donatist by compulsion, with assuming the title of Paraclete, and with endeavoring to prevent all access on their part to his writings.
_________________
Book I.
Written in the form of a letter addressed to the Catholics, in which the first portion of the letter which Petilian had written to his adherents is examined and refuted.
Augustin, to the well-beloved brethren that belong to the care of our charge, greeting in the Lord:
Chapter 1.—1. Ye know that we have often wished to bring forward into open notoriety, and to confute, not so much from our own arguments as from theirs, the sacrilegious error of the Donatist heretics; whence it came to pass that we wrote letters even to some of their leaders,—not indeed for purposes of communion with them, for of that they had already in times past rendered themselves unworthy by dissenting from the Church; nor yet in terms of reproach, but of a conciliatory character, with the view that, having discussed the question with us which caused them to break off from the holy communion of the whole world, they might, on consideration of the truth, be willing to be corrected, and might not defend the headstrong perversity of their predecessors with a yet more foolish obstinacy, but might be reunited to the Catholic stock, so as to bring forth the fruits of charity. But as it is written, "With those who have hated peace I am more peaceful," 1920 so they rejected my letters, just as they hate the very name of peace, in whose interests they were written. Now, however, as I was in the church of Constantina, Absentius 1921 being present, with my colleague Fortunatus, his bishop, the brethren brought before my notice a letter, which they said that a bishop of the said schism had addressed to his presbyters, as was set forth in the superscription of the letter itself. When I had read it, I was so amazed to find that in his very first words he cut away the very roots of the whole claims of his party to communion, that I was unwilling to believe that it could be the letter of a man who, if fame speaks truly, is especially conspicuous among them for learning and eloquence. But some of those who were present when I read it, being acquainted with the polish and embellishment of his composition, gradually persuaded me that it was undoubtedly his address. I thought, however, that whoever the author might be, it required refutation, lest the writer should seem to himself, in the company of the inexperienced, to have written something of weight against the Catholic Church.
2. The first point, then, that he lays down in his letter is the statement, "that we find fault with them for the repetition of baptism, while we ourselves pollute our souls with a laver stained with guilt." But to what profit is it that I should reproduce all his insulting terms? For, since it is one thing to strengthen proofs, another thing to meddle with abusive words by way of refutation, let us rather turn our attention to the mode in which he has sought to prove that we do not possess baptism, and that therefore they do not require the repetition of what was already present, but confer what hitherto was wanting. For he says: "What we look for is the conscience of the giver to cleanse that of the recipient." But supposing the conscience of the giver is concealed from view, and perhaps defiled with sin, how will it be able to cleanse the conscience of the recipient, if, as he says, "what we look for is the conscience of the giver to cleanse that of the recipient?" For if he should say that it makes no matter to the recipient what amount of evil may lie concealed from view in the conscience of the giver, perhaps that ignorance may have such a degree of efficacy as this, that a man cannot be defiled by the guilt of the conscience of him from whom he receives baptism, so long as he is unaware of it. Let it then be granted that the guilty conscience of his neighbor cannot defile a man so long as he is unaware of it, but is it therefore clear that it can further cleanse him from his own guilt?
Footnotes
520:1920Ps. cxx. 7; cf. Hieron.
520:1921Probably Alypius.
Chapter 2.—3. Whence, then, is a man to be cleansed who receives baptism, when the conscience of the giver is polluted without the knowledge of him who is to receive it? Especially when he goes on to say, "For he who receives faith from the faithless receives not faith, but guilt." There stands before us one that is faithless ready to baptize, and he who should be baptized is ignorant of his faithlessness: what think you that he will receive? Faith, or guilt? If you answer faith, then you will grant that it is possible that a man should receive not guilt, but faith, from him that is faithless; and the former saying will be false, that "he who receives faith from the faithless receives not faith, but guilt." For we find that it is possible that a man should receive faith even from one that is faithless, if he be not aware of the faithlessness of the giver. For he does not say, He who receives faith from one that is openly and notoriously faithless; but he says, "He who receives faith from the faithless receives not faith, but guilt;" which certainly is false when a person is baptized by one who hides his faithlessness. But if he shall say, Even when the faithlessness of the baptizer is concealed, the recipient receives not faith from him, but guilt, then let them rebaptize those who are well known to have been baptized by men who in their own body have long concealed a life of guilt, but have eventually been detected, convicted, and condemned.
Chapter 3.—For, so long as they escaped detection, they could not bestow faith on any whom they baptized, but only guilt, if it be true that whosoever receives faith from one that is faithless receives not faith, but guilt. Let them therefore be baptized by the good, that they may be enabled to receive not guilt, but faith.
4. But how, again, shall they have any certainty about the good who are to give them faith, if what we look to is the conscience of the giver, which is unseen by the eyes of the proposed recipient? Therefore, according to their judgment, the salvation of the spirit is made uncertain, so long as in opposition to the holy Scriptures, which say, "It is better to trust in the Lord than to put confidence in man," 1922 and, "Cursed be the man that trusteth in man," 1923 they remove the hope of those who are to be baptized from the Lord their God, and persuade them that it should be placed in man; the practical result of which is, that their salvation becomes not merely uncertain, but actually null and void. For "salvation belongeth unto the Lord," 1924 and "vain is the help of man." 1925 Therefore, whosoever places his trust in man, even in one whom he knows to be just and innocent, is accursed. Whence also the Apostle Paul finds fault with those who said they were of Paul saying, "Was Paul crucified for you? or were ye baptized in the name of Paul?" 1926
Footnotes
521:1922Ps. cxviii. 8.
521:1923Jer. xvii. 6.
521:1924Ps. iii. 8.
521:1925Ps. lx. 11.
521:19261 Cor. i. 13.
Chapter 4.—5. Wherefore, if they were in error, and would have perished had they not been corrected, who wished to be of Paul, what must we suppose to be the hope of those who wished to be of Donatus? For they use their utmost endeavors to prove that the origin, root, and head of the baptized person is none other than the individual by whom he is baptized. The result is, that since it is very often a matter of uncertainty what kind of man the baptizer is, the hope therefore of the baptized being of uncertain origin, of uncertain root, of uncertain head, is of itself uncertain altogether. And since it is possible that the conscience of the giver may be in such a condition as to be accursed and defiled without the knowledge of the recipient, it results that, being of an accursed origin, accursed root, accursed head, the hope of the baptized may prove to be vain and ungrounded. For Petilian expressly states in his epistle, that "everything consists of an origin and root; and if it have not something for a head, it is nothing." And since by the origin and root and head of the baptized person he wishes to be understood the man by whom he is baptized, what good does the unhappy recipient derive from the fact that he does not know how bad a man his baptizer really is? For he does not know that he himself has a bad head, or actually no head at all. And yet what hope can a man have, who, whether he is aware of it or not, has either a very bad head or no head at all? Can we maintain that his very ignorance forms a head, when his baptizer is either a bad head or none at all? Surely any one who thinks this is unmistakeably without a head.
Chapter 5.—6. We ask, therefore, since he says, "He who receives faith from the faithless receives not faith, but guilt," and immediately adds to this the further statement, that "everything consists of an origin and root; and if it have not something for a head, it is nothing;"—we ask, I say, in a case where the faithlessness of the baptizer is undetected: If then, the man whom he baptizes receives faith, and not guilt; if, then, the baptizer is not his origin and root and head, who is it from whom he receives faith? where is the origin from which he springs? where is the root of which he is a shoot? where the head which is his starting-point? Can it be, that when he who is baptized is unaware of the faithlessness of his baptizer, it is then Christ who gives faith, it is then Christ who is the origin and root and head? Alas for human rashness and conceit! Why do you not allow that it is always Christ who gives faith, for the purpose of making a man a Christian by giving it? Why do you not allow that Christ is always the origin of the Christian, that the Christian always plants his root in Christ, that Christ is the head of the Christian? Do we then maintain that, even when spiritual grace is dispensed to those that believe by the hands of a holy and faithful minister, it is still not the minister himself who justifies, but that One of whom it is said, that "He justifieth the ungodly?" 1927 But unless we admit this, either the Apostle Paul was the head and origin of those whom he had planted, or Apollos the root of those whom he had watered, rather than He who had given them faith in believing; whereas the same Paul says, "I have planted, Apollos watered, but God gave the increase: so then neither is he that planteth anything, nor he that watereth, but God that giveth the increase." 1928 Nor was the apostle himself their root, but rather He who says, "I am the vine, ye are the branches." 1929 How, too, could he be their head, when he says, that "we, being many, are one body in Christ," 1930 and expressly declares in many passages that Christ Himself is the head of the whole body?
Footnotes
521:1927Rom. iv. 5.
521:19281 Cor. 3:6, 7.
521:1929John xv. 5.
521:1930Rom. xii. 5.
Chapter 6.—7. Wherefore, whether a man receive the sacrament of baptism from a faithful or a faithless minister, his whole hope is in Christ, that he fall not under the condemnation that "cursed is he that placeth his hope in man." Otherwise, if each man is born again in spiritual grace of the same sort as he by whom he is baptized, and if when he who baptizes him is manifestly a good man, then he himself gives faith, he is himself the origin and root and head of him who is being born; whilst, when the baptizer is faithless without its being known, then the baptized person receives faith from Christ, then he derives his origin from Christ, then he is rooted in Christ, then he boasts in Christ as his head,—in that case all who are baptized should wish that they might have faithless baptizers, and be ignorant of their faithlessness: for however good their baptizers might have been, Christ is certainly beyond comparison better still; and He will then be the head of the baptized, if the faithlessness of the baptizer shall escape detection.
Chapter 7.—8. But if it is perfect madness to hold such a view (for it is Christ always that justifieth the ungodly, by changing his ungodliness into Christianity; it is from Christ always that faith is received, Christ is always the origin of the regenerate and the head of the Church), what weight, then, will those words have, which thoughtless readers value by their sound, without inquiring what their inner meaning is? For the man who does not content himself with hearing the words with his ear, but considers the meaning of the phrase, when he hears, "What we look to is the conscience of the giver, that it may cleanse the conscience of the recipient," will answer, The conscience of man is often unknown to me, but I am certain of the mercy of Christ: when he hears, "He who receives faith from the faithless receives not faith, but guilt," will answer, Christ is not faithless, from whom I receive not guilt, but faith: when he hears, "Everything consists of an origin and root; and if it have not something for a head, is nothing," will answer, My origin is Christ, my root is Christ, my head is Christ. When he hears, "Nor does anything well receive second birth, unless it be born again of good seed," he will answer, The seed of which I am born again is the Word of God, which I am warned to hear with attention, even though he through whom I hear it does not himself do what he preaches; according to the words of the Lord, which make me herein safe, "All whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not." 1931 When he hears, "What perversity must it be, that he who is guilty through his own sins should make another free from guilt!" he will answer, No one makes me free from guilt but He who died for our sins, and rose again for our justification. For I believe, not in the minister by whose hands I am baptized, but in Him who justifieth the ungodly, that my faith may be counted unto me for righteousness. 1932
Footnotes
522:1931Matt. xxiii. 3.
522:1932Rom. 4:25, 5.
Chapter 8.—9. When he hears, "Every good tree bringeth good fruit, but a corrupt tree bringeth forth evil fruit: do men gather grapes of thorns?" 1933 and, "A good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things;" 1934 he will answer, This therefore is good fruit, that I should be a good tree, that is, a good man, that I should show forth good fruit, that is, good works. But this will be given to me, not by him that planteth, nor by him that watereth, but by God that giveth the increase. For if the good tree be the good baptizer, so that his good fruit should be the man whom he baptizes, then any one who has been baptized by a bad man, even if his wickedness be not manifest, will have no power to be good, for he is sprung from an evil tree. For a good tree is one thing; a tree whose quality is concealed, but yet bad, is another. Or if, when the tree is bad, but hides its badness, then whosoever is baptized by it is born not of it, but of Christ; then they are justified with more perfect holiness who are baptized by the bad who hide their evil nature, than they who are baptized by the manifestly good. 1935
Footnotes
522:1933Matt. 7:17, 16.
522:1934Matt. xii. 35.
522:1935See below, Book II. 6, 12.
Chapter 9.—10. Again, when he hears, "He that is washed by one dead, his washing profiteth him nought," 1936 he will answer, "Christ, being raised from the dead, dieth no more; death hath no more dominion over Him:" 1937 of whom it is said, "The same is He which baptizeth with the Holy Ghost." 1938 But they are baptized by the dead, who are baptized in the temples of idols. For even they themselves do not suppose that they receive the sanctification which they look for from their priests, but from their gods; and since these were men, and are dead in such sort as to be now neither upon earth nor in the rest of heaven, 1939 they are truly baptized by the dead: and the same answer will hold good if there be any other way in which these words of holy Scripture may be examined, and profitably discussed and understood. For if in this place I understand a baptizer who is a sinner, the same absurdity will follow, that whosoever has been baptized by an ungodly man, even though his ungodliness be undiscovered, is yet washed in vain, as though baptized by one dead. For he does not say, He that is baptized by one manifestly dead, but absolutely, "by one dead." And if they consider any man to be dead whom they know to be a sinner, but any one in their communion to be alive, even though he manages most adroitly to conceal a life of wickedness, in the first place with accursed pride they claim more for themselves than they ascribe to God, that when a sinner is unveiled to them he should be called dead, but when he is known by God he is held to be alive. In the next place, if that sinner is to be called dead who is known to be such by men, what answer will they make about Optatus, whom they were afraid to condemn though they had long known his wickedness? Why are those who were baptized by him not said to have been baptized by one dead? Did he live because the Count was his faith? 1940 —an elegant and well-turned saying of some early colleagues of their own, which they themselves are wont to quote with pride, not understanding that at the death of the haughty Goliath it was his own sword by which his head was cut off. 1941
Footnotes
522:1936So the Donatists commonly quoted Ecclus. xxiv. 25, which is more correctly rendered in our version, "He that washeth himself after touching of a dead body, if he touch it again, what availeth his washing?" Augustin (Retractt. i. 21, 3) says that the misapplication was rendered possible by the omission in many African Mss. of the second clause, "and touches it again." Cp. Hieron, Ecclus. xxxiv. 30.
522:1937Rom. vi. 9.
522:1938John i. 33.
522:1939Cp. Contra Cresconium, Book II. 25-30: "Ita mortui sunt, ut neque super terras, neque in requie sanctorum vivant."
523:1940Benedictines suggest as an emendation "quod Deus illi comes erat," as in II. 23, 53; 37, 88, 103, 237.
523:19411 Sam. xvii. 51.
Chapter 10.—11. Lastly, if they are willing to give the name of dead neither to the wicked man whose sin is hidden, nor to him whose sin is manifest, but who has yet not been condemned by them, but only to him whose sin is manifest and condemned, so that whosoever is baptized by him is himself baptized by the dead, and his washing profits him nothing; what are we to say of those whom their own party have condemned "by the unimpeachable voice of a plenary Council," 1942 together with Maximianus and the others who ordained him,—I mean Felicianus of Musti, and Prætextatus of Assura, of whom I speak in the meantime, who are counted among the twelve ordainers of Maximianus, as erecting an altar in opposition to their altar at which Primianus stands? They surely are reckoned by them among the dead. To this we have the express testimony of the noble decree of that Council of theirs which formerly called forth shouts of unreserved 1943 applause when it was recited among them for the purpose of being decreed, but which would now be received in silence if we should chance to recite it in their ears; whereas they should rather have been slow at first to rejoice in its eloquence, lest they should afterwards come to mourn over it when its credit was destroyed. For in it they speak in the following terms of the followers of Maximianus, who were shut out from their communion: "Seeing that the shipwrecked members of certain men have been dashed by the waves of truth upon the sharp rocks, and after the fashion of the Egyptians, the shores are covered with the bodies of the dying; whose punishment is intensified in death itself, since after their life has been wrung from them by the avenging waters, they fail to find so much as burial." In such gross terms indeed, do they insult those who were guilty of schism from their body, that they call them dead and unburied; but certainly they ought to have wished that they might obtain burial, if it were only that they might not have seen Optatus Gildonianus advancing with a military force, and like a sweeping wave that dashes beyond its fellows, sucking back Felicianus and Prætextatus once again within their pale, out of the multitude of bodies lying unburied on the shore.
Footnotes
523:1942That of Bagai. See on de Bapt. I. 5, 7.
523:1943Ore latissimo acclamaverunt. The Louvain edition has"lætissimo," both here and Contra Crescon. IV. 41, 48.
Chapter 11.—12. Of these I would ask, whether by coming to their sea they were restored to life, or whether they are still dead there? For if still they are none the less corpses, then the laver cannot in any way profit those who are baptized by such dead men. But if they have been restored to life, yet how can the laver profit those whom they baptized before outside, while they were lying without life, if the passage, "He who is baptized by the dead, of what profit is his baptism to him," is to be understood in the way in which they think? For those whom Prætextatus and Felicianus baptized while they were yet in communion with Maximianus are now retained among them, sharing in their communion, without being again baptized, together with the same men who baptized them—I mean Felicianus and Prætextatus: taking occasion by which fact, if it were not that they cherish the beginning of their own obstinacy, instead of considering the certain end of their spiritual salvation, they would certainly be bound to vigilance, and ought to recover the soundness of their senses, so as to breathe again in Catholic peace; if only, laying aside the swelling of their pride, and overcoming the madness of their stubbornness, they would take heed and see what monstrous sacrilege it is to curse the baptism of the foreign churches, which we have learned from the sacred books were planted in primitive times, and to receive the baptism of the followers of Maximianus, whom they have condemned with their own lips.
Chapter 12.—13. But our brethren themselves, the sons of the aforesaid churches, were both ignorant at the time, and still are ignorant, of what has been done so many years ago in Africa: wherefore they at any rate cannot be defiled by the charges which have been brought, on the part of the Donatists, against the Africans, without even knowing whether they were true. But the Donatists having openly separated and divided themselves off, although they are even said to have taken part in the ordination of Primianus, yet condemned the said Primianus, ordained another bishop in opposition to Primianus, baptized outside the communion of Primianus, rebaptized after Primianus, and returned to Primianus with their disciples who had been baptized by themselves outside, and never rebaptized by any one inside. If such a union with the party of Maximianus does not pollute the Donatists, how can the mere report concerning the Africans pollute the foreigners? If the lips meet together without offense in the kiss of peace, which reciprocally condemned each other, why is each man that is condemned by them in the churches very far removed by the intervening sea from their jurisdiction, not saluted with a kiss as a faithful Catholic, but driven forth with a blast of indignation as an impious pagan? And if, in receiving the followers of Maximianus, they made peace in behalf of their own unity, far be it from us to find fault with them, save that they cut their own throats by their decision, that whereas, to preserve unity in their schism, they collect together again what had been parted from themselves, they yet scorn to reunite their schism itself to the true unity of the Church.
Chapter 13.—14. If, in the interests of the unity of the party of Donatus, no one rebaptizes those who were baptized in a wicked schism, and men, who are guilty of a crime of such enormity as to be compared by them in their Council to those ancient authors of schism whom the earth swallowed up alive, 1944 are either unpunished after separation, or restored again to their position after condemnation; why is it that, in defence of the unity of Christ, which is spread throughout the whole inhabited world, of which it has been predicted that it shall have dominion from sea to sea, and from the river unto the ends of the earth, 1945 —a prediction which seems from actual proof to be in process of fulfillment; why is it that, in defence of this unity, they do not acknowledge the true and universal law of that inheritance which rings forth from the books that are common to us all: "I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession?" 1946 In behalf of the unity of Donatus, they are not compelled to call together again what they have scattered abroad, but are warned to hear the cry of the Scriptures: why will they not understand that they meet with such treatment through the mercy of God, that since they brought false charges against the Catholic Church, by contact as it were with which they were unwilling to defile their own excessive sanctity, they should be compelled by the sovereign authority of Optatus Gildonianus to receive again and associate with themselves true offenses of the greatest enormity, condemned by the true voice, as they say, of their own plenary Council? Let them at length perceive how they are filled with the true crimes of their own party, after inventing fictitious crimes wherewith to charge their brethren, when, even if the charges had been true, they ought at length to feel how much should be endured in the cause of peace, and in behalf of Christ’s peace to return to a Church which did not condemn crimes undiscovered, if on behalf of the peace of Donatus they were ready to pardon such as were condemned.
Footnotes
524:1944Num. xvi. 31-35.
524:1945Ps. lxxii. 8.
524:1946Ps. ii. 8.
Chapter 14.—15. Therefore, brethren, let it suffice us that they should be admonished and corrected on the one point of their conduct in the matter of the followers of Maximianus. We do not ransack ancient archives, we do not bring to light the contents of time honored libraries, we do not publish our proofs to distant lands; but we bring in, as arbiters betwixt us, all the proofs derived from our ancestors, we spread abroad the witness that cries aloud throughout the world.
Chapter 15.—16. Look at the states of Musti 1947 and Assura: 1948 there are many still remaining in this life and in this province who have severed themselves, and many from whom they have severed themselves; many who have erected an altar, and many against whom that altar has been erected; many who have condemned, and many who have been condemned; who have received, and who have been received; who have been baptized outside, and not baptized again within: if all these things in the cause of unity defile, let the defiled hold their tongues; if these things in the cause of unity do not defile, let them submit to correction, and terminate their strife.
Footnotes
524:1947Musti is in ecclesiastical province of Numidia.
524:1948Assura is in ecclesiastical province of Zeugitana. See Treatise on Baptism, Book VII. c. 32.
Chapter 16.—17. As for the words which follow in his letter, the writer himself could scarcely fail to laugh at them, when, having made an unlearned and lying use of the proof in which he quotes the words of Scripture, "He who is washed by the dead, what profiteth him his washing?" he endeavors to show to us "how far a traditor being still in life may be accounted dead." And then he goes on further to say: "That man is dead who has not been worthy to be born again in true baptism; he is likewise dead who, although born in genuine baptism, has joined himself to a traditor." If, therefore, the followers of Maximianus are not dead, why do the Donatists say, in their plenary Council, that "the shores are covered with their dying bodies?" But if they are dead, whence is there life in the baptism which they gave? Again, if Maximianus is not dead, why is a man baptized again who had been baptized by him? But if he is dead why is not also Felicianus of Musti dead with him, who ordained him, and might have died beyond the sea with some African colleague or another who was a traditor? Or, if he also is himself dead, how is there life with him in your society in those who, having been baptized outside by him who is dead, have never been baptized again within?
Chapter 17.—18. Then he further adds: "Both are without the life of baptism, both he who never had it at all, and he who had it but has lost it." He therefore never had it, whom Felicianus, the follower of Maximianus or Prætextatus, baptized outside; and these men themselves have lost what once they had when, therefore, these were received with their followers, who gave to those whom they baptized what previously they did not have? and who restored to themselves what they had lost? But they took away with them the form of baptism, but lost the veritable excellence of baptism by their wicked schism. Why do you repudiate the form itself, which is holy at all times and all places, in the Catholics whom you have not heard, whilst you are willing to acknowledge it in the followers of Maximianus whom you have punished?
19. But whatever he seemed to himself to say by way of accusation about the traitor Judas, I see not how it can concern us, who are not proved by them to have betrayed our trust; nor, indeed, if such treason were proved on the part of any who before our time have died in our communion, would that treason in any way defile us by whom it was disavowed, and to whom it was displeasing. For if they themselves are not defiled by offenses condemned by themselves, and afterwards condoned, how much less can we be defiled by what we have disavowed so soon as we have heard of them! However weighty, therefore, his invective against traditors, let him be assured that they are condemned by me in precisely the same terms. But yet I make a distinction; for he accuses one on my side who has long been dead without having been condemned in any investigation made by me. I point to a man adhering closely to his side, who had been condemned by him, or at least had been separated by a sacrilegious schism, and whom he received again with undiminished honor.
Chapter 18.—20. He says: "You who are a most abandoned traditor have come out in the character of a persecutor and murderer of us who keep the law." If the followers of Maximianus kept the law when they separated from you, then we may acknowledge you as a keeper of the law, when you are separated from the Church spread abroad throughout the world. But if you raise the question of persecutions, I at once reply: If you have suffered anything unjustly, this does not concern those who, though they disapprove of men who act in such a way, 1949 yet endure them for the peace that is in unity, in a manner deserving of all praise. Wherefore you have nothing to bring up against the Lord’s wheat, who endure the chaff that is among them till the last winnowing, from whom you never would have separated yourself, had you not shown yourself lighter than chaff by flying away under the blast of temptation before the coming of the Winnower. But not to leave this one example, which the Lord hath thrust back in their teeth, to close the mouths of these men, for their correction if they will show themselves to be wise, but for their confusion if they remain in their folly: if those are more just that suffer persecution than those who inflict it, then those same followers of Maximianus are the more just, whose basilica was utterly overthrown, and who were grievously maltreated by the military following of Optatus, when the mandates of the proconsul, ordering that all of them should be shut out of the basilicas, were manifestly procured by the followers of Primianus. Wherefore, if, when the emperors hated their communion, they ventured on such violent measures for the persecution of the followers of Maximianus, what would they do if they were enabled to work their will by being in communion with kings? And if they did such things as I have mentioned for the correction of the wicked, why are they surprised that Catholic emperors should decree with greater power that they should be worked upon and corrected who endeavor to rebaptize the whole Christian world, when they have no ground for differing from them? seeing that they, themselves bear witness that it is right to bear with wicked men even where they have true charges to bring against them in the cause of peace, since they received those whom they had themselves condemned, acknowledging the honors conferred among themselves, and the baptism administered in schism. Let them at length consider what treatment they deserve at the hands of the Christian powers of the world, who are the enemies of Christian unity throughout the world. If, therefore, correction be bitter, yet let them not fail to be ashamed; lest when they begin to read what they themselves have written, they be overcome with laughter, when they do not find in themselves what they wish to find in others, and fail to recognize 1950 in their own case what they find fault with in their neighbors.
Footnotes
525:1949Qui talia facientes quamvis improbent. A comparison of the explanation of this passage in Contra Crescon. III. 41, 45, shows the probability of Migne’s conjecture, "quamvis improbe," "who endure the men that act in such a way, however monstrous their conduct may be."
526:1950Nec in se agnoscunt. The reading of the Louvain edition gives better sense, "Et in se agnoscunt," "and discover in themselves."
Chapter 19.—21. What, then, does he mean by quoting in his letter the words with which our Lord addressed the Jews: "Wherefore, behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify, and some of them shall ye scourge?" 1951 For if by the wise men and the scribes and the prophets they would have themselves be understood, while we were as it were the persecutors of the prophets and wise men, why are they unwilling to speak with us, seeing they are sent to us? For, indeed, if the man who wrote that epistle which we are at this present moment answering, were to be pressed by us to acknowledge it as his own, stamping its authenticity with his signature, I question much whether he would do it, so thoroughly afraid are they of our possessing any words of theirs. For when we were anxious by some means or other to procure the latter part of this same letter, because those from whom we obtained it were unable to describe the whole of it, no one who was asked for it was willing to give it to us, so soon as they knew that we were making a reply to the portion which we had. Therefore, when they read how the Lord says to the prophet, "Cry aloud, spare not, and write their sins with my pen," 1952 these men who are sent to us as prophets have no fears on this score, but take every precaution that their crying may not be heard by us: which they certainly would not fear if what they spoke of us were true. But their apprehension is not groundless, as it is written in the Psalm, "The mouth of them that speak lies shall be stopped." 1953 For if the reason that they do not receive our baptism be that we are a generation of vipers—to use the expression in his epistle—why did they receive the baptism of the followers of Maximianus, of whom their Council speaks in the following terms: "Because the enfolding of a poisoned womb has long concealed the baneful offspring of a viper’s seed, and the moist concretions of conceived iniquity have by slow heat flowed forth into the members of serpents"? Is it not therefore of themselves also that it is said in the same Council, "The poison of asps is under their lips, their mouth is full of cursing and bitterness, their feet are swift to shed blood; destruction and unhappiness is in their ways, and the way of peace have they not known"? 1954 And yet they now hold these men themselves in undiminished honor, and receive within their body those whom these men had baptized without.
Footnotes
526:1951Matt. xxiii. 34.
526:1952Isa. lviii. 1.
526:1953Ps. lxiii. 11.
526:1954Ps. xiv. 5-7, LXX. and Hieron., and probably N. Af. version.
Chapter 20.—22. Wherefore all this about the generation of vipers, and the poison of asps under their lips, and all the other things which they have said against those which have not known the way of peace, are really, if they would but speak the truth, more strictly applicable to themselves, since for the sake of the peace of Donatus they received the baptism of these men, in respect of which they used the expressions quoted above in the wording of the decree of the Council; but the baptism of the Church of Christ dispersed throughout the world, from which peace itself came into Africa, they repudiate, to the sacrilegious wounding of the peace of Christ. Which, therefore, are rather the false prophets, who come in sheep’s clothing, while inwardly they are ravening wolves, 1955 —they who either fail to detect the wicked in the Catholic Church, and communicate with them in all innocence, or else for the sake of the peace of unity are bearing with those whom they cannot separate from the threshing-floor of the Lord before the Winnower shall come, or they who do in schism what they censure in the Catholic Church, and receive in their own separation, when manifest to all and condemned by their own voice, what they profess that they shun in the unity of the Church when it calls for toleration, and does not even certainly exist?
Footnotes
526:1955Matt. vii. 15.
Chapter 21.—23. Lastly, it has been said, as he himself has also quoted, "Ye shall know them by their fruits:" 1956 let us therefore examine into their fruits. You bring up against our predecessors their delivery of the sacred books. This very charge we urge with greater probability against their accusers themselves. And not to carry our search too far, in the same city of Constantina your predecessors ordained Silvanus bishop at the very outset of his schism. He, while he was still a subdeacon, was most unmistakeably entered as a traditor in the archives of the city. 1957 If you on your side bring forward documents against our predecessors, all that we ask is equal terms, that we should either believe both to be true or both to be false. If both are true, you are unquestionably guilty of schism, who have pretended that you avoid offenses in the communion of the whole world, which you had commonly among you in the small fragment of your own sect. But again, if both are false, you are unquestionably guilty of schism, who, on account of the false charges of giving up the sacred books, are staining yourselves with the heinous offence of severance from the Church. But if we have something to urge in accusation while you have nothing, or if our charges are true whilst yours are false, it is no longer matter of discussion how thoroughly your mouths are closed.
Footnotes
527:1956Matt. vii. 16.
527:1957See below, III. 57, 69; 68, 70; and Contra Cresc. III. 29, 33, IV. 56, 66.
Chapter 22.—24. What if the holy and true Church of Christ were to convince and overcome you, even if we held no documents in support of our cause, or only such as were false, while you had possession of some genuine proofs of delivery of the sacred books? what would then remain for you, except that, if you would, you should show your love of peace, or otherwise should hold your tongues? 1958 For whatever, in that case, you might bring forward in evidence, I should be able to say with the greatest ease and the most perfect truth, that then you are bound to prove as much to the full and catholic unity of the Church already spread abroad and established throughout so many nations, to the end that you should remain within, and that those whom you convict should be expelled. And if you have endeavored to do this, certainly you have not been able to make good your proof; and being vanquished or enraged, you have separated yourselves, with all the heinous guilt of sacrilege, from the guiltless men who could not condemn on insufficient proof. But if you have not even endeavored to do this, then with most accursed and unnatural blindness you have cut yourselves off from the wheat of Christ, which grows throughout His whole fields, that is, throughout the whole world, until the end, because you have taken offense at a few tares in Africa.
Footnotes
527:1958"Obmutescatis" is the most probable conjecture of Migne or "obtumescatis," which could only mean, "you should swell with confusion."
Chapter 23.—25. In conclusion, the Testament is said to have been given to the flames by certain men in the time of persecution. Now let its lessons be read, from whatever source it has been brought to light. Certainly in the beginning of the promises of the Testator this is found to have been said to Abraham: "In thy seed shall all the nations of the earth be blessed;" 1959 and this saying is truthfully interpreted by the apostle: "To thy seed," he says, "which is Christ." 1960 No betrayal on the part of any man has made the promises of God of none effect. Hold communion with all the nations of the earth, and then you may boast that you have preserved the Testament from the destruction of the flames. But if you will not do so, which party is the rather to be believed to have insisted on the burning of the Testament, save that which will not assent to its teaching when it is brought to light? For how much more certainly, without any sacrilegious rashness, can he be held to have joined the company of traditors who now persecutes with his tongue the Testament which they are said to have persecuted with the flames! You charge us with the persecution: the true wheat of the Lord answers you, "Either it was done justly, or it was done by the chaff that was among us." What have you to say to this? You object that we have no baptism: the same true wheat of the Lord answers you, that the form of the sacrament even within the Church fails to profit some, as it did no good to Simon Magus when he was baptized, much more it fails to profit those who are without. Yet that baptism remains in them when they depart, is proved from this, that it is not restored to them when they return. Never, therefore, except by the greatest shamelessness, will you be able to cry out against that wheat, or to call them false prophets clad in sheep’s clothing, whilst inwardly they are ravening wolves; since either they do not know the wicked in the unity of the Catholic Church, or for the sake of unity bear with those whom they know.
Footnotes
527:1959Gen. xxii. 18.
527:1960Gal. iii. 16.
Chapter 24.—26. But let us turn to the consideration of your fruits. I pass over the tyrannous exercise of authority in the cities, and especially in the estates of other men; I pass over the madness of the Circumcelliones, and the sacrilegious and profane adoration of the bodies of those who had thrown themselves of their own accord over precipices, the revellings of drunkenness, and the ten years’ groaning of the whole of Africa under the cruelty of the one man Optatus Gildonanius: all this I pass over, because there are certain among you who cry out that these things are, and have ever been displeasing to them. But they say that they bore with them in the cause of peace, because they could not put them down; wherein they condemn themselves by their own judgment: for if indeed they felt such love for peace, they never would have rent in twain the bond of unity. For what madness can be greater, than to be willing to abandon peace in the midst of peace itself, and to be anxious to retain it in the midst of discord? Therefore, for the sake of those who pretend that they do not see the evils of this same faction of Donatus, which all men see and blame, ignoring them even to the extent of saying of Optatus himself, "What did he do?" "Who accused him?" "Who convicted him?" "I know nothing," "I saw nothing," "I heard nothing,"—for the sake of these, I say, who pretend that they are ignorant of what is generally notorious, the party of Maximianus has arisen, through whom their eyes are opened, and their mouths are closed: for they openly sever themselves; they openly erect altar against altar; they are openly in a Council 1961 called sacrilegious and vipers, and swift to shed blood, to be compared with Dathan and Abiram and Korah, and are condemned in cutting terms of abhorrence; and are as openly received again with undiminished honors in company with those whom they have baptized. Such are the fruits of these men, who do all this for the peace of Donatus, that they may clothe themselves in sheep’s clothing, and reject the peace of Christ throughout the world that they may be ravening wolves within the fold.
Footnotes
528:1961That of Bagai.
Chapter 25.—27. I think that I have left unanswered none of the statements in the letter of Donatus, so far at least as relates to what I have been able to find in that part of which we are in possession. I should be glad if they would produce the other part as well, in case there should be anything in it which does not admit of refutation. But as for these answers which we have made to him, with the help of God, I admonish your Christian love, that ye not only communicate them to those who seek for them, but also force them on those who show no longing for them. Let them answer anything they will; and if they shrink from sending a reply to us, let them at any rate send letters to their own party, only not forbidding that the contents should be shown to us. For if they do this, they show their fruits most openly, by which they are proved to demonstration to be ravening wolves disguised in sheep’s clothing, in that they secretly lay snares for our sheep, and openly shrink from giving any answer to the shepherds. We only lay to their charge the sin of schism, in which they are all most thoroughly involved,—not the offenses of certain of their party, which some of them declare to be displeasing to themselves. If they, on the other hand, abstain from charging us with the sins of other men, they have nothing they can lay to our charge, and therefore they are wholly unable to defend themselves from the charge of schism; because it is by a wicked severance that they have separated themselves from the threshing-floor of the Lord, and from the innocent company of the corn that is growing throughout the world, on account of charges which either are false, and invented by themselves, or even if true, involve the chaff alone.
Chapter 26.—28. But it is possible that you may expect of me that I should go on to refute what he has introduced about Manichæus. Now, in respect of this, the only thing that offends me is that he has censured a most pestilent and pernicious error—I mean the heresy of the Manichæans—in terms of wholly inadequate severity, if indeed they amount to censure at all, though the Catholic Church has broken down his defenses by the strongest evidence of truth. 1962 For the inheritance of Christ, established in all nations, is secure against heresies which have been shut out from the inheritance; but, as the Lord says, "How can Satan cast out Satan?" 1963 so how can the error of the Donatists have power to overthrow the error of the Manichæans? 1964
Footnotes
528:1962Veritatis fortissimis documentis Catholica expugnat; and so the Mss. The earlier editors, apparently not understanding the omission of "ecclesia," read "veritas."
528:1963Mark iii. 23.
528:1964See II. 18, 40, 41.
Chapter 27.—29. Wherefore, my beloved brethren, though that error is exposed and overcome in many ways, and dare not oppose the truth on any show of reason whatsoever, but only with the unblushing obstinacy of impudence; yet, not to load your memory with a multitude of proofs, I would have you bear in mind this one action of the followers of Maximianus, confront them with this one fact, thrust this in their teeth, to make them their treacherous tongues, destroy their calumny with this, as it were a three-pronged dart destroying a three-headed monster. They charge us with betrayal of the sacred books; they charge us with persecution; they charge us with false baptism: to all their charges make the same answer about the followers of Maximianus. For they think that the proofs are lost which show that their predecessors gave the sacred volumes to the flames; but this at least they cannot hide, that they have received with unimpaired honors those who were stained with the sacrilege of schism. Also they think that those most violent persecutions are hidden, which they direct against any who oppose them whenever they are able; but whilst spiritual persecution surpasses bodily persecution, they received with undiminished honors the followers of Maximianus, whom they themselves persecuted in the body, and of whom they themselves said, "Their feet are swift to shed blood;" 1965 and this at any rate they cannot hide.
Footnotes
529:1965Ps. xiv. 6, LXX. Hieron., N. Af. version.
Chapter 28.—Finally, they think that the question of baptism is hidden, with which they deceive wretched souls. But whilst they say that none have baptism who were baptized outside the communion of the one Church, they received with undiminished honors the followers of Maximianus, with those whom they baptized in schism outside the Donatist communion, and this at least they cannot hide.
30. "But these things," they say, "bring no pollution in the cause of peace; and it is well to bend to mercy the rigor of extreme severity, that broken branches may be grafted in anew." Accordingly, in this way the whole question is settled, by defeat in them, by the impossibility of defeat for us; for if the name of peace be assumed for even the faintest shadow of defense to justify the bearing with wicked men in schism, then beyond all doubt the violation of true peace itself involves detestable guilt, with nothing to be said in its defence throughout the unity of the world.
Chapter 29.—31. These things, brethren, I would have you retain as the basis of your action and preaching with untiring gentleness: love men, while you destroy errors; take of the truth without pride; strive for the truth without cruelty. Pray for those whom you refute and convince of error. For the prophet prays to God for mercy upon such as these, saying, "Fill their faces with shame, that they may seek Thy name, O Lord." 1966 And this, indeed, the Lord has done already, so as to fill the faces of the followers of Maximianus with shame in the sight of all mankind: it only remains that they should learn how to blush to their soul’s health. For so they will be able to seek the name of the Lord, from which they are turned away to their utter destruction, whilst they exalt their own name in the place of that of Christ. May ye live and persevere in Christ, and be multiplied, and abound in the love of God, and in love towards one another, and towards all men, brethren well beloved.
Footnotes
529:1966Ps. lxxxiii. 16.
Book II. 1967
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face.
Footnotes
530:1967Written probably in the beginning of 401 A.D. Some say in 402.
Chapter 1.—1. That we made a full and sufficient answer to the first part of the letter of Petilianus, which was all that we had been able to find, will be remembered by all who were able to read or hear what we replied. But since the whole of it was afterwards found and copied by our brethren, and sent to us with the view that we should answer it as a whole, this task was one which our pen could not escape,—not that he says anything new in it, to which answer has not been already made in many ways and at various times; but still, on account of the brethren of slower comprehension, who, when they read a matter in any place, cannot always refer to everything that has been said upon the same subject, I will comply with those who urge me by all means to reply to every point, and that as though we were carrying on the discussion face to face in the form of a dialogue. I will set down the words of his epistle under his name, and I will give the answer under my own name, as though it had all been taken down by reporters while we were debating. And so there will be no one who can complain either that I have passed anything over, or that they have been unable to understand it for want of distinction between the parties to the discussion; at the same time that the Donatists themselves, who are unwilling to argue the question in our presence, as is shown by the letters which they have circulated among their party, may thus not fail to find the truth answering them point by point, just as though they were discussing the matter with us face to face.
2. In the very beginning of the letter Petilianus said: "Petilianus, a bishop, to his well-beloved brethren, fellow-priests, and deacons, appointed ministers with us throughout our diocese in the gospel, grace be to you and peace, from God our Father and from the Lord Jesus Christ."
3. Augustin answered: I acknowledge the apostolic greeting. You see who you are that employ it, but see from what source you have learned what you say. For in these terms Paul salutes the Romans, and in the same terms the Corinthians, the Galatians, the Ephesians, the Colossians, the Philippians, the Thessalonians. What madness is it, therefore, to be unwilling to share the salvation of peace with those very Churches in whose epistles you learned its form of salutation?
Chapter 2.—4. Petilianus said: "Those who have polluted their souls with a guilty laver, under the name of baptism, reproach us with baptizing twice,—than whose obscenity, indeed, any kind of filth is more cleanly, seeing that through a perversion of cleanliness they have come to be made fouler by their washing."
5. Augustin answered: We are neither made fouler by our washing, nor cleaner by yours. But when the water of baptism is given to any one in the name of the Father, and of the Son, and of the Holy Ghost, it is neither ours nor yours, but His of whom it was said to John, "Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost." 1968
Footnotes
530:1968John i. 33.
Chapter 3.—6. Petilianus said: "For what we look to is the conscience of the giver, to cleanse that of the recipient."
7. Augustin answered: We therefore need have no anxiety about the conscience of Christ. But if you assert any man to be the giver, be he who he may, there will be no certainty about the cleansing of the recipient, because there is no certainty about the conscience of the giver.
Chapter 4.—8. Petilianus said: "For he who receives faith from the faithless, receives not faith but guilt."
9. Augustin answered: Christ is not faithless, from whom the faithful man receives not guilt but faith. For he believeth on Him that justifieth the ungodly, that his faith may be counted for righteousness. 1969
Footnotes
531:1969Rom. iv. 5.
Chapter 5.—10. Petilianus said: "For everything consists of an origin and root; and if it have not something for a head, it is nothing: nor does anything well receive second birth, unless it be born again of good seed."
11. Augustin answered: Why will you put yourself forward in the room of Christ, when you will not place yourself under Him? He is the origin, and root, and head of him who is being born, and in Him we feel no fear, as we must in any man, whoever he may be, lest he should prove to be false and of abandoned character, and we should be found to be sprung from an abandoned source, growing from an abandoned root, united to an abandoned head. For what man can feel secure about a man, when it is written, "Cursed be the man that trusteth in man?" 1970 But the seed of which we are born again is the word of God, that is, the gospel. Whence the apostle says, "For in Christ Jesus I have begotten you through the gospel." 1971 And yet he allows even those to preach the gospel who were preaching it not in purity, and rejoices in their preaching; 1972 because, although they were preaching it not in purity, but seeking their own, not the things which are Jesus Christ’s, 1973 yet the gospel which they preached was pure. And the Lord had said of certain of like character, "Whatsoever they bid you observe, that observe and do; but do not yet after their works: for they say, and do not." 1974 If, therefore, what is in itself pure is preached in purity, then the preacher himself also, in that he is a partner with the word, has his share in begetting the believer; but if he himself be not regenerate, and yet what he preaches be pure, then the believer is born not from the barrenness of the minister but from the fruitfulness of the word.
Footnotes
531:1970Jer. xvii. 5.
531:19711 Cor. iv. 15.
531:1972Phil. 1:17, 18.
531:1973Phil. ii. 21.
531:1974Matt. xxiii. 3.
Chapter 6.—12. Petilianus said: "This being the case, brethren, what perversity must it be, that he who is guilty through his own sins should make another free from guilt, when the Lord Jesus Christ says, ‘Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit: do men gather grapes of thorns?’ 1975 And again: ‘A good man, out of the good treasure of the heart, bringeth forth good things: and an evil man, out of the evil treasure, bringeth forth evil things.’" 1976
13. Augustin answered: No man, even though he be not guilty through his own sins, can make his neighbor free from sin, because he is not God. Otherwise, if we were to expect that out of the innocence of the baptizer should be produced the innocence of the baptized, then each will be the more innocent in proportion as he may have found a more innocent person by whom to be baptized; and will himself be the less innocent in proportion as he by whom he is baptized is less innocent. And if the man who baptizes happens to entertain hatred against another man, this will also be imputed to him who is baptized. Why, therefore, does the wretched man hasten to be baptized,—that his own sins may be forgiven him, or that those of others may be reckoned against him? Is he like a merchant ship, to discharge one burden, and to take on him another? But by the good tree and its good fruit, and the corrupt tree and its evil fruit, we are wont to understand men and their works, as is consequently shown in those other words which you also quoted: "A good man, out of the good treasure of his heart, bringeth forth good things: and an evil man, out of the evil treasure, bringeth forth evil things." But when a man preaches the word of God, or administers the sacraments of God, he does not, if he is a bad man, preach or minister out of his own treasure; but he will be counted among those of whom it is said, "Whatsoever they bid you observe, that observe and do; but do not ye after their works:" for they bid you observe what is God’s, but their works are their own. For if it is as you say, that is, if the fruit of those who baptize consist in the baptized persons themselves, you declare a great woe against Africa, if a young Optatus has sprung up for every one that Optatus baptized.
Footnotes
531:1975Matt. 7:17, 16.
531:1976Matt. xii. 35.
Chapter 7.—14. Petilianus said: "And again, ‘He who is baptized by one that is dead, his washing profiteth him nothing.’ 1977 He did not mean that the baptizer was a corpse, a lifeless body, the remains of a man ready for burial, but one lacking the Spirit of God, who is compared to a dead body, as He declares to a disciple in another place, according to the witness of the gospel. For His disciple says, ‘Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me, and let the dead bury their dead.’ 1978 The father of the disciple was not baptized. He declared him as a pagan to belong to the company of pagans; unless he said this of the unbelieving, The dead cannot bury the dead. He was dead, therefore, not as smitten by some death, but as smitten even during life. For he who so lives as to be doomed to eternal death is tortured by a death in life. To be baptized, therefore, by the dead, is to have received not life but death. We must therefore consider and declare how far the traditor is to be accounted dead while yet alive. He is dead who has not deserved to be born again with a true baptism; he is likewise dead who, having been born again with a true baptism, has become involved with a traditor. Both are wanting in the life of baptism,—both he who never had it at all, and he who had it and has lost it. For the Lord Jesus Christ says, ‘There shall come to that man seven spirits more wicked than the former one, and the last state of that man shall be worse than the first.’" 1979
15. Augustin answered: Seek with greater care to know in what sense the words which you have quoted from Scripture in proof of your position were really uttered, and how they should be understood. For that all unrighteous persons are wont to be called dead in a mystical sense is clear enough; but Christ, to whom true baptism belongs, which you say is false because of the faults of men, is alive, sitting at the right hand of the Father, and He will not die any more through any infirmity of the flesh: death will no more have dominion over Him. 1980 And they who are baptized with His baptism are not baptized by one who is dead. And if it so happen that certain ministers, being deceitful workers, seeking their own, not the things which are Jesus Christ’s, proclaiming the gospel not in purity, and preaching Christ of contention and envy, are to be called dead because of their unrighteousness, yet the sacrament of the living God does not die even in one that is dead. For that Simon was dead who was baptized by Philip in Samaria, who wished to purchase the gift of God for money; but the baptism which he had lived in him still to work his punishment. 1981
16. But how false the statement is which you make, that "both are wanting in the life of baptism, both he who never had it at all, and he who had it and has lost it," you may see from this, that in the case of those who apostatize after having been baptized, and who return through penitence, baptism is not restored to them, as it would be restored if it were lost. In what manner, indeed, do your dead men baptize according to your interpretation? Must we not reckon the drunken among the dead (to say nothing of the rest, and to mention only what is well known and of daily experience among all), seeing that the apostle says of the widow, "But she that liveth in pleasure is dead while she liveth?" 1982 In the next place, in that Council of yours, in which you condemned Maximianus with his advisers or his ministers, have you forgotten with what eloquence you said, "Even after the manner of the Egyptians, the shores are full of the bodies of the dying, on whom the weightier punishment falls in death itself, in that, after their life has been wrung from them by the avenging waters, they have not found so much as burial?" And yet you yourselves may see whether or no one of them, Felicianus, has been brought to life again; yet he has with him within the communion of your body those whom he baptized outside. As therefore he is baptized by One that is alive, who is clothed with the baptism of the living Christ, so he is baptized by the dead who is wrapped in the baptism of the dead Saturn, or any one like him; that we may set forth in the meanwhile, with what brevity we may, in what sense the words which you have quoted may be understood without any cavilling on the part of any one of us. For, in the sense in which they are received by you, you make no effort to explain them, but only strive to entangle us together with yourselves.
Footnotes
531:1977Ecclus. xxxiv. 25; see on I. 9, 10.
532:1978Matt. 8:21, 22.
532:1979Matt. xii. 45.
532:1980Rom. vi. 9.
532:1981Acts 8:13, 18, 19.
532:19821 Tim. v. 6.
Chapter 8.—17. Petilianus said: "We must consider, I say, and declare how far the treacherous traditor is to be accounted dead while yet in life. Judas was an apostle when he betrayed Christ; and the same man was already dead, having spiritually lost the office of an apostle, being destined afterwards to die by hanging himself, as it is written: ‘I have sinned,’ says he, ‘in that I have betrayed the innocent blood; and he departed, and went and hanged himself.’ 1983 The traitor perished by the rope: he left the rope for others like himself, of whom the Lord Christ cried aloud to the Father, ‘Father, those that Thou gavest me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled.’ 1984 For David of old had passed this sentence on him who was to betray Christ to the unbelievers: ‘Let another take his office. Let his children be fatherless, and his wife a widow.’ 1985 See how mighty is the spirit of the prophets, that it was able to see all future things as though they were present, so that a traitor who was to be born hereafter should be condemned many centuries before. Finally, that the said sentence should be completed, the holy Matthias received the bishopric of that lost apostle. Let no one be so dull, no one so faithless, as to dispute this: Matthias won for himself a victory, not a wrong, in that he carried off the spoils of the traitor from the victory of the Lord Christ. Why then, after this, do you claim to yourself a bishopric as the heir of a worse traitor? Judas betrayed Christ in the flesh to the unbelievers; you in the spirit madly betrayed the holy gospel to the flames of sacrilege. Judas betrayed the Lawgiver to the unbelievers; you, as it were, betraying all that he had left, gave up the law of God to be destroyed by men. Whilst, had you loved the law, like the youthful Maccabees, you would have welcomed death for the sake of the laws of God (if indeed that can be said to be death to men which makes them immortal because they died for the Lord); for of those brethren we learn that one replied to the sacrilegious tyrant with these words of faith: ‘Thou like a fury takest us out of this present life; but the King of the world (who reigns for ever, and of His kingdom there shall be no end) shall raise us up who have died for His laws, unto everlasting life.’ 1986 If you were to burn with fire the testament of a dead man, would you not be punished as the falsifier of a will? What therefore is likely to become of you who have burned the most holy law of our God and Judge? Judas repented of his deed even in death; you not only do not repent, but stand forth as a persecutor and butcher of us who keep the law, whilst you are the most wicked of traditors."
18. Augustin answered: See what a difference there is between your calumnious words and our truthful assertions. Listen for a little while. See how you have exaggerated the sin of delivering up the sacred books, comparing us in most odious terms, like some sophistical inventor of charges, with the traitor Judas. But when I shall have answered you on this point with the utmost brevity,—I did not do what you assert; I did not deliver up the sacred books; your charge is false; you will never be able to prove it,—will not all that smoke of mighty words presently vanish away? Or will you perchance endeavor to prove the truth of what you say? This, then, you should do first; and then you might rise against us, as against men who were already convicted, with whatever mass of invective you might choose. Here is one absurdity: behold again a second.
19. You yourself, when speaking of the foretelling of the condemnation of Judas, used these expressions: "See how mighty is the spirit of the prophets, that it was able to see all future things as though they were present, so that a traitor who was to be born hereafter should be condemned many centuries before;" and yet you did not see that in the same sure prophecy, and certain and unshaken truth, in which it was foretold that one of the disciples should hereafter betray the Christ; it was also foretold that the whole world should hereafter believe in Christ. Why did you pay attention in the prophecy to the man who betrayed Christ, and in the same place give no heed to the world for which Christ was betrayed? Who betrayed Christ? Judas. To whom did he betray Him? To the Jews. What did the Jews do to Him? "They pierced my hands and my feet," says the Psalmist. "I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture." 1987 Of what importance, then, that is which is bought at such a price, I would have you read a little later in the psalm itself: "All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before Thee. For the kingdom is the Lord’s; and He is the governor among the nations." 1988 But who is able to suffice for the quotation of all the other innumerable prophetic passages which bear witness to the world that is destined to believe? Yet you quote a prophecy because you see in it the man who sold Christ: you do not see in it the possession which Christ bought by being sold. Here is the second absurdity: behold again the third.
20. Among the many other expressions in your invective, you said: "If you were to burn with fire the testament of a dead man, would you not be punished as the falsifier of a will? What therefore is likely to become of you who have burned the most holy law of our God and Judge?" In these words you have paid no attention to what certainly ought to have moved you, to the question of how it might be that we should burn the testament, and yet stand fast in the inheritance which was described in that testament; but it is marvellous that you have preserved the testament and lost the inheritance. Is it not written in that testament, "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession"? 1989 Take part in this inheritance, and you may bring what charges you will against me about the testament. For what madness is it, that while you shrank from committing the testament to the flames, you should yet strive against the words of the testator! We, on the other hand, though we hold in our hands the records of the Church and of the State, in which we read that those who ordained a rival bishop 1990 in opposition to Cæcilianus were rather the betrayers of the sacred books, yet do not on this account insult you, or pursue you with invectives, or mourn over the ashes of the sacred pages in your hands, or contrast the burning torments of the Maccabees with the sacrilege of your fear, saying, "You should deliver your own limbs to the flames rather than the utterances of God." For we are unwilling to be so absurd as to excite an empty uproar against you on account of the deeds of others, which you either know nothing of, or else repudiate. But in that we see you separated from the communion of the whole world (a sin both of the greatest magnitude, and manifest to all mankind, and common to you all), if I were desirous of exaggerating, I should find time failing me sooner than words. And if you should seek to defend yourself on this charge, it could only be by bringing accusations against the whole world, of such a kind that, if they could be maintained, you would simply be furnishing matter for further accusation against yourself; if they could not be maintained, there is in them no defence for you. Why therefore do you puff yourself up against me about the betrayal of the sacred books, which concerns neither you nor me if we abide by the agreement not to charge each other with the sins of other men: and which, if that agreement does not stand, affects you rather than me? And, yet, even without any violation of that agreement, I think I may say with perfect justice that he should be deemed a partner with him who delivered up Christ who has not delivered himself up to Christ in company with the whole world. "Then," says the apostle, "then are ye Abraham’s seed, and heirs according to the promise." 1991 And again he says, "Heirs of God, and joint-heirs with Christ." 1992 And the same apostle shows that the seed of Abraham belongs to all nations from the promise which was given to Abraham, "In thy seed shall all the nations of the earth be blessed." 1993 Wherefore I consider that I am only making a fair demand in asking that we should for a moment consider the testament of God, which has already long been opened, and that we should consider every one to be himself an heir of the traitor whom we do not find to be a joint-heir with Him whom he betrayed; that every one should belong to him who sold Christ who denies that Christ has bought the whole world. For when He showed Himself after His resurrection to His disciples, and gave His limbs to those who doubted, that they should handle them, He says this to them, "For thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." 1994 See from what an inheritance you estrange yourselves! see what an Heir you resist! Can it really be that a man would spare Christ if He were walking here on earth who speaks against Him while He sits in heaven? Do you not yet understand that whatever you allege against us you allege against His words? A Christian world is promised and believed in: the promise is fulfilled, and it is denied. Consider, I entreat of you, what you ought to suffer for such impiety. And yet, if I know not what you have suffered,—if I have not seen it, have not wrought it,—then do you to-day, who do not suffer the violence of my persecution, render to me an account of your separation. But you are likely to say over and over again what, unless you prove it, can affect no one, and if you prove it, has no bearing upon me.
Footnotes
532:1983Matt. 27:4, 5.
532:1984John xvii. 12.
533:1985Ps. 9:8, 9.
533:19862 Macc. vii. 9. The words in brackets are not in the original Greek.
533:1987Ps. xxii. 16-18.
533:1988Ps. 22:27, 28.
534:1989Ps. ii. 8.
534:1990Majorinus, ordained by the Numidian bishops in 311 A.D.
534:1991Gal. iii. 29.
534:1992Rom. viii. 17.
534:1993Gen. xxii. 18.
534:1994Luke 24:46, 47.
Chapter 9.—21. Petilianus said: "Hemmed in, therefore, by these offenses, you cannot be a true bishop."
22. Augustin answered: By what offenses? What have you shown? What have you proved? And if you have proved charges on the part of I know not whom, what has that to do with the seed of Abraham, in which all the nations of the earth are blessed?
Chapter 10.—23. Petilianus said: "Did the apostle persecute any one? or did Christ betray any one?"
24. Augustin answered: I might indeed say that Satan himself was worse than all wicked men; and yet the apostle delivered a man over to him for the destruction of the flesh, that his spirit might be saved in the day of the Lord Jesus. 1995 And in the same way he delivered over others, of whom he says, "Whom I have delivered unto Satan, that they may learn not to blaspheme." 1996 And the Lord Christ drove out the impious merchants from the temple with scourges; in which connection we also find advanced the testimony of Scripture, where it says, "The zeal of Thine house hath eaten me up." 1997 So that we do find the apostle delivering over to condemnation, and Christ a persecutor. All this I might say, and put you into no small heat and perturbation, so that you would be compelled to inquire, not into the complaints of those who suffer, but into the intention of those who cause the suffering. But do not trouble yourself about this; I do not say this. But I do say that it has nothing to do with the seed of Abraham, which is in all nations, if anything has been done to you which ought not to have been done, perhaps by the chaff among the harvest of the Lord, which in spite of this is found among all nations. Do you therefore render an account of your separation. But first, consider what kind of men you have among you, with whom you would not wish to be reproached; and see how unjustly you act, when you cast in our teeth the acts of other men, even if you proved what you assert. Therefore it will be found that there is no ground for your separation.
Footnotes
535:19951 Cor. v. 5.
535:19961 Tim. i. 20.
535:1997John ii. 15-17.
Chapter 11.—25. Petilianus said: "Yet some will be found to say, We are not the sons of a traditor. Any one is the son of that man whose deeds he imitates. For those are most assuredly sons, and at the same time bear a strong resemblance to their parents, who are born in the likeness of their parents, not only as being of their flesh and blood, but in respect of their characters and deeds."
26. Augustin answered: A little while ago you were saying nothing contrary to us, now you even begin to say something in our favor. For this proposition of yours binds you to as much as this, that if you shall fail to-day to convict us, with whom you are arguing, of being traditors and murderers, and anything else with which you charge us, you will then be wholly powerless to hurt us by any charge of the kind which you may prove against those who have gone before us. For we cannot be the sons of those to whose deeds our actions bear no resemblance. And see to what you have committed yourself. If you should be so successful as to convict some man, even of our own times, and living with us, of any guilt of the kind, that is in no way to the prejudice of all the nations of the earth who are blessed in the seed of Abraham, by separating yourself from whom you are found to be guilty of sacrilege. Accordingly, unless (as is altogether impossible) you are acquainted with all men that exist throughout the world, and have not only made yourself familiar with all their characters and deeds, but have also proved that they are as bad as you describe, you have no ground for reproaching all the world, which is among the saints, with parentage of I know not what description, to whom you prove that they are like. Nor will it help you at all, even if you are able to show that those who are not of the same character take the holy sacraments in common with those who are. In the first place, because you ought yourselves to look at those with whom you celebrate those sacraments, to whom you give them, from whom you receive them, and whom you would be unwilling to have cast up against you as a reproach. And again, if all those are the sons of Judas, who was the devil among the apostles, who imitate his deeds, why do we not call those of the sons of the apostles who make such men partakers, not in their own deeds, but in the sacraments of the Lord, as the apostles partook of the supper of the Lord in company with that traitor? and in this way they are very different from you, who cast in the teeth of men who are striving for the preservation of unity the very thing that you do to the rending asunder of unity.
Chapter 12.—27. Petilianus said: "The Lord Jesus said to the Jews concerning Himself, ‘If I do not the works of my Father, believe me not.’" 1998
28. Augustin answered: I have already answered above, This is both true, and makes for us against you.
Footnotes
535:1998John x. 37.
Chapter 13.—29. Petilianus said: Over and over again He reproaches the false speakers and liars in such terms as these: ‘Ye are the children of the devil, for he also was a slanderer from the beginning, and abode not in the truth.’"
30. Augustin answered: We are not wont to say, "He was a slanderer," but "He was a murderer." 1999 But we ask how it was that the devil was a murderer from the beginning; and we find that he slew the first man, not by drawing a sword, nor by applying to him any bodily violence, but by persuading him to sin, and thus driving him from the happiness of Paradise. What, then, was Paradise is now represented by the Church. Therefore those are the sons of the devil who slay men by withdrawing them from the Church. But as by the words of God we know what was the situation of Paradise, so now by the words of Christ we have learned where the Church is to be found: "Throughout all nations," He says, "beginning at Jerusalem." Whosoever, therefore, separates a man from that complete whole to place him in any single part, is proved to be a son of the devil and a murderer. But see, further, what is the application of the expression which you yourself employed in saying of the devil, "He was a slanderer, and abode not in the truth." For you bring an accusation against the whole world on account of the sins of others, though even those others themselves you were more able to accuse than to convict; and you abode not in the truth of Christ. For He says that the Church is "throughout all nations, beginning at Jerusalem;" but ye say that it is in the party of Donatus.
Footnotes
535:1999John viii. 44.
Chapter 14.—31. Petilianus said: "In the third place, also, He calls the madness of persecutors in like manner by this name, ‘Ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar.’ 2000 Are they then really the sons of vipers according to the flesh, and not rather serpents in mind, and three-tongued malice, and deadliness of touch, and burning with the spirit of poison? They have truly become vipers, who by their bites have vomited forth death against the innocent people."
32. Augustin answered: If I were to say that this is said of men of character like unto yourselves, you would reply, "Prove it." What then, have you proved it? Or if you think that it is proved by the mere fact of its being uttered, there is no need to repeat the same words. Pronounce the same judgment against yourselves as coming from us to you. See you not that I too have proved it, if this amounts to proof? And yet I would have you learn what is really meant by proof. For indeed I do not even seek for evidence from without to enable me to prove you vipers. For be well assured that this very fact marks in you the nature of vipers, that you have not in your mouth the foundation of truth, but the poison of slanderous abuse, as it is written, "The poison of asps is under their lips." 2001 And because this might be said indiscriminately by any one against any one, as though it were asked, Under whose lips? he immediately adds, "Their mouth is full of cursing and bitterness." 2002 When, therefore, you say such things as this against men dispersed throughout the whole world, of whom you know nothing whatsoever, and many of whom have never heard the name either of Cæcilianus or of Donatus, and when you do not hear them answering amid silence, Nothing of what you say has reference to us; we never saw it; we never did it; we are totally at a loss to understand what you are saying,—seeing that you desire nothing else than to say what you are entirely powerless to prove, how can you help allowing that your mouth is full of cursing and bitterness? See, therefore, whether you can possibly show that you are not vipers, 2003 unless you show that all Christians throughout all nations of the world are traditors, and murderers, and anything but Christians. Nay, in very truth, even though you should be able to know and set before us the lives and deeds of every individual man throughout the world, yet before you can do that, seeing that you act as you do without any consideration, your mouth is that of a viper, your mouth is full of cursing and bitterness. Show to us now, if you can, what prophet, what wise man, what scribe we have slain, or crucified, or scourged in our synagogues. Look how much labor you have expended without in any way being able to prove that Donatus and Marculus 2004 were prophets, or wise men, or scribes, because, in fact, they were nothing of the sort. But even if you could prove as much as this, what progress would you have made towards proving that they had been killed by us, when even we ourselves did not so much as know them? and how much less the whole world, whom you calumniate with poisonous mouth? 2005 Or whence will you be able to prove that we have a spirit like that of those who murdered them, when you actually cannot show that they were murdered by any one at all? Look carefully to all these points, see whether you can prove any single one of them either about the whole world, or to the satisfaction of the whole world,—in your persevering calumnies against which you show that the charges are true in you, which you falsely propagate against the world.
33. Further, even if we should desire to prove you to be slayers of the prophets, it would be too long a task to collect the evidence through all the several instances of the slaughter which your infuriated leaders of the Circumcelliones, and the actual crowd of men inflamed by wine and madness, not only have committed since the beginning of your schism, but even continue to commit at the present time. To take the case nearest at hand. Let the divine utterances be produced, which are commonly in the hands of both of us. Let us consider those to be murderers of the prophets whom we find contradicting the words of the prophets. What more learned definition could be given? What could admit of speedier proof? You would be acting less cruelly in piercing the bodies of the prophets with a sword, than in endeavoring to destroy the words of the prophets with your tongue. The prophet says, "All the ends of the world shall remember and turn unto the Lord." 2006 Behold and see how this is being done, how it is being fulfilled. But you not only close your ears in disbelief against what is said, but you even thrust out your tongues in madness to speak against what is already being done. Abraham heard the promise, "In thy seed shall all the nations of the earth be blessed," 2007 and "he believed, and it was counted unto him for righteousness." 2008 You see the fact accomplished, and you cry out against it; and you will not that it should be counted unto you for unrighteousness, as it fairly would be counted, even if your refusal to believe was not on the accomplishment, but only on the utterance of the prophecy. Nay, not only are you not willing that it should be counted unto you for unrighteousness, but even what you suffer as the punishment of this impiety you would fain have counted unto you for righteousness. Or if your conduct is not a persecution of the prophets, because your instrument is not the sword but the tongue, what was the reason of its being said under divine inspiration, "The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword"? 2009 But what time would suffice me to collect from all the prophets all the testimonies to the Church dispersed throughout the world, all of which you endeavor to destroy and render nought by contradicting them? But you are caught; for "their sound is gone out into all lands, and their words to the end of the world." 2010 I will, however, advance this one saying from the mouth of the Lord, who is the Witness of witnesses. "All things must be fulfilled," He says, "which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me." And what these were let us hear from Himself: "Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." 2011 See what it is that is written in the law of Moses, and in the prophets, and in the Psalms, concerning the Lord. See what the Lord Himself revealed about Himself and about the Church, making Himself manifest, uttering promises about the Church. But for you, see that you resist such manifest proofs as these, and as you cannot destroy them, endeavor to pervert them, what would you do, if you were to come across the bodies of the prophets, when you rage so madly against the utterances of the prophets, as not even to hearken to the Lord when He is fulfilling, and making manifest, and expounding the prophets? For do you not, to the utmost of`your power, strive to slay the Lord Himself, since even to Himself you will not yield?
Footnotes
536:2000Matt. xxiii. 33-35.
536:2001Ps. xiv. 5, LXX, cp. Hieron.
536:2002Ps. xiv. 6, LXX. cp. Hieron.
536:2003A suggested reading is, "nos esse viperas."
536:2004These both with others are celebrated in the martyrology of the Donatists, see IIII. Idas Martii Sermo de Passione SS. Donati et Advocati, c. 340; Passio Marculi sacerdotis Donatistæ qui sub Macario interfectus a Donatistis pro Martyre habebatur (Dec. 25, a. 348), and others. See Du Pin Monumenta vetera ad Donatistarum Historiam pertinentia, in his edition of Optatus.
536:2005See below, c. 20, 46: and Contra Crescon. III. 49, 54.
537:2006Ps. xxii. 27.
537:2007Gen. xxii. 18.
537:2008Rom. iv. 3.
537:2009Ps. lvii. 4.
537:2010Ps. xix. 4.
537:2011Luke xxiv. 44-47.
Chapter 15.—34. Petilianus said: "David also spoke of you as persecutors in the following terms: ‘Their throat is an open sepulchre; with their tongues have they deceived; the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness is in their ways, and the way of peace have they not known: there is no fear of God before their eyes. Have all the workers of wickedness no knowledge, who eat up my people as they eat bread?’" 2012
35. Augustin answered: Their throat is an open sepulchre, whence they breathe out death by lies. For "the mouth that belieth slayeth the soul." 2013 But if nothing is more true than that which Christ said, that His Church should be throughout all nations, beginning at Jerusalem, then there is nothing more false than that which you say, that it is in the party of Donatus. But the tongues which have deceived are the tongues of those who, whilst they are acquainted with their own deeds, not only say that they are just men, but that they are justifiers of men, which is said of One only "that justifieth the ungodly," 2014 and that because "He is just and the justifier." 2015 As regards the poison of asps, and the mouth full of cursing and bitterness, we have said enough already. But you have yourselves said that the followers of Maximianus had feet swift to shed blood, as is testified by the sentence of your plenary Council, so often quoted in the records of the proconsular province and of the state. But they, so far as we hear, never killed any one in the body. You evidently, therefore, understood that the blood of the soul was shed in spiritual murder by the sword of schism, which you condemned in Maximianus. See then if your feet are not swift to shed blood, when you cut off men from the unity of the whole world, if you were right in saying it of the followers of Maximianus, because they cut off some from the party of Donatus. Are we again without the knowledge of the way of peace, who study to preserve the unity of the Spirit in the bond of peace? and yet do you possess that knowledge, who resist the discourse which Christ held with His disciples after His resurrection, of so peaceful a nature that He began it with the greeting, "Peace be unto you;" 2016 and that so strenuously that you are proved to be saying nothing less to Him than this, "What Thou saidst of the unity of all nations is false; what we say of the offense of all nations is true"? Who would say such things as this if they had the fear of God before their eyes? See, therefore, if in daily saying things like this you are not trying to destroy the people of God dispersed throughout the world, eating them up as it were bread.
Footnotes
537:2012Ps. xiv. 5-8, cp. LXX. and Hieron., the last verse only being in the Hebrew.
537:2013Wisd. i. 11.
538:2014Rom. iv. 5.
538:2015Rom. iii. 26.
538:2016John 20:19, 21.
Chapter 16.—36. Petilianus said: "The Lord Christ also warns us, saying, ‘Beware of false prophets, which come unto you in sheep’s clothing, but inwardly they are ravening wolves; and ye shall not know them by their fruits.’" 2017
37. Augustin answered: If I were to inquire of you by what fruits you know us to be ravening wolves, you are sure to answer by charging us with the sins of other men, and these such as were never proved against those who are said to have been guilty of them. But if you should ask of me by what fruits we know you rather to be ravening wolves, I bring against you the charge of schism, which you will deny, but which I will straightway go on to prove; for, as a matter of fact, you do not communicate with all the nations of the earth, nor with those Churches which were founded by the labor of the apostles. Hereupon you will say, "I do not communicate with traditors and murderers." The seed of Abraham answers you, "These are those charges which you made, which are either not true, or have no reference to me." But these I set aside for the present; do you meanwhile show me the Church. Now that voice will sound in my ears which the Lord showed was to be avoided in the false prophets who made a show of their several parties, and strove to estrange men from the Catholic Church, "Lo, here is Christ, or there." But do you think that the true sheep of Christ are so utterly destitute of sense, who are told, "Believe it not," 2018 that they will hearken to the wolf when he says, "Lo, here is Christ," and will not hearken to the Shepherd when He says, "Throughout all nations, beginning at Jerusalem?"
Footnotes
538:2017Matt. 7:15, 16.
538:2018Matt. xxiv. 23.
Chapter 17.—38. Petilianus said: "Thus, thus, thou wicked persecutor, under whatsoever cloak of righteousness thou hast concealed thyself, under whatsoever name of peace thou wagest war with kisses, under whatsoever title of unity thou endeavorest to ensnare the race of men—thou, who up to this time art cheating and deceiving, thou art the true son of the devil, showing thy parentage by thy character."
39. Augustin answered: Consider in reply that these things have been said by us against you; and that you may know to which of us they are more appropriate, call to mind what I have said before.
Chapter 18.—40. Petilianus said: "Nor is it, after all, so strange that you assume to yourself the name of bishop without authority. This is the true custom of the devil, to choose in preference a mode of deceiving by which he usurps to himself a word of holy meaning, as the apostle declares to us: ‘And no marvel,’ he says: ‘for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness.’ 2019 Nor is it therefore a marvel if you falsely call yourself a bishop. For even those fallen angels, lovers of the maidens of the world, who were corrupted by the corruption of their flesh, though, from having stripped themselves of divine excellence, they have ceased to be angels, yet retain the name of angels, and always esteem themselves as angels, though, being released from the service of God, they have passed from the likeness of their character into the army of the devil, as the great God declares, ‘My spirit shall not always strive with man, for that he also is flesh.’ 2020 To those guilty ones and to you the Lord Christ will say, ‘Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.’ 2021 If there were no evil angels, the devil would have no angels; of whom the apostle says, that in the judgment of the resurrection they shall be condemned by the saints: ‘Know ye not,’ says he, ‘that we shall judge angels?’ 2022 If they were true angels, men would not have authority to judge the angels of God. So too those sixty apostles, who, when the twelve were left alone with the Lord Christ, departed in apostasy from the faith, are so far yet considered among wretched men to be apostles, that from them Manichæus and the rest entangle many souls in many devilish sects which they destroyed 2023 that they might take them in their snares. For indeed the fallen Manichæus, if fallen he was, is not to be reckoned among those sixty, if it be that we can find his name as an apostle among the twelve, or if he was ordained by the voice of Christ when Matthias was elected into the place of the traitor Judas, or another thirteenth like Paul, who calls himself the last 2024 of the apostles, expressly that any one who was later than himself might not be held to be an apostle. For these are his words: ‘For I am the last of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God.’ 2025 And do not flatter yourselves in this: he was a Jew that had done this. You too, as Gentiles, may work destruction upon us. For you carry on war without license, against whom we may not fight in turn. For you desire to live when you have murdered us; but our victory is either to escape or to be slain."
41. Augustin answered: See how you have quoted the testimony of holy Scripture, or how you have understood it, when it has no bearing at all upon the present point at issue. For all that you have brought forward was simply said to prove that there are false bishops, just as there are false angels and false apostles. Now we too know quite well that there are false angels and false apostles, and false bishops, and, as the true apostle says, false brethren also; 2026 but, seeing that charges such as yours may be brought by either side against the other, what is required is a certain degree of proof, and not mere empty words. But if you would see to which of us the charge of falseness more truly applies, recall to mind what we have said before, and you will see it there set forth, that we may not become tedious to our readers by repeating the same thing over and over again. And yet how is the Church dispersed throughout the world affected either by what you may have found to say about its chaff, which is mixed with it throughout the whole world; or by what you said of Manichæus and the other devilish sects? For if the wheat is not affected by anything which is said even about the chaff which is still mingled with it, how much less are the members of Christ dispersed throughout the whole world affected by monstrosities 2027 which have been so long and so openly separated from it? 2028
Footnotes
538:20192 Cor. 11:14, 15.
539:2020Gen. vi. 3.
539:2021Matt. xxv. 41.
539:20221 Cor. vi. 3.
539:2023"Perdiderunt," which the Benedictines think may be a confusion for "perierunt."
539:2024Novissimus.
539:20251 Cor. xv. 9.
539:20262 Cor. xi. 26.
539:2027Portenta.
539:2028Down to this point Augustin had already answered Petilianus in the First Book, as he says himself below, III. 50, 61.
Chapter 19.—42. Petilianus said: "The Lord Jesus Christ commands us, saying, ‘When they persecute you in this city, flee ye into another; and if they persecute you in that, flee yet into a third; for verily I say unto you, ye shall not have gone over the cities of Israel, till the Son of man be come.’ 2029 If He gives us this warning in the case of Jews and pagans, you who call yourself a Christian ought not to imitate the dreadful deeds of the Gentiles. Or do you serve God in such wise that we should be murdered at your hands? You do err, you do err, if you are wretched enough to entertain such a belief as this. For God does not have butchers for His priests."
43. Augustin answered: To flee from one state to another from the face of persecution has not been enjoined as precept or permission on heretics or schismatics, such as you are; but it was enjoined on the preachers of the gospel, whom you resist. And this we may easily prove in this wise: you are now in your own cities, and no man persecutes you. You must therefore come forth, and give an account of your separation. For it cannot be maintained that, as the weakness of the flesh is excused when it yields before the violence of persecution, so truth also ought to yield to falsehood. Furthermore, if you are suffering persecution, why do you not retire from the cities in which you are, that you may fulfill the instructions which you quote out of the gospel? But if you are not suffering persecution, why are you unwilling to reply to us? Or if the fact be that you are afraid lest, when you should have made reply, you then should suffer persecution, in that case how are you following the example of those preachers to whom it was said, "Behold, I send you forth as sheep in the midst of wolves?" To whom it was also further said "Fear not them which kill the body, but are not able to kill the soul." 2030 And how do you escape the charge of acting contrary to the injunction of the Apostle Peter, who says, "Be ready always to give an answer to every man that asketh you a reason of the faith and hope that is in you?" 2031 And, lastly, wherefore are you ever eager to annoy the Catholic Churches by the most violent disturbances, whenever it is in your power, as is proved by innumerable instances of simple fact? But you say that you must defend your places, and that you resist with cudgels and massacres and with whatever else you can. Wherefore in such a case did you not hearken to the voice of the Lord, when He says, "But I say unto you, that ye resist not evil"? 2032 Or, allowing that it is possible that in some cases it should be right for violent men to be resisted by bodily force, and that it does not violate the precept which we receive from the Lord, "But I say unto you, that ye resist not evil," why may it not also be that a pious man should eject an impious man, or a just man him that is unjust, in the exercise of duly and lawfully constituted authority, from seats which are unlawfully usurped, or retained to the despite of God? For you would not say that the false prophets suffered persecution at the hands of Elijah, in the same sense that Elijah suffered persecution from the wickedest of kings? 2033 Or that because the Lord was scourged by His persecutors, therefore those whom He Himself drove out of the temple with scourges are to be put in comparison with His sufferings? It remains, therefore, that we should acknowledge that there is no other question requiring solution, except whether you have been pious or impious in separating yourselves from the communion of the whole world. For if it shall be found that you have acted impiously, you would not be surprised if there should be no lack of ministers of God by whom you might be scourged, seeing that you suffer persecution not from us, but as it is written, from their own abominations. 2034
Footnotes
539:2029Matt. x. 23.
540:2030Matt. 10:16, 28.
540:20311 Pet. iii. 15.
540:2032Matt. v. 39.
540:20331 Kings xviii.
540:2034Wisd. xii. 23.
Chapter 20.—44. Petilianus said: "The Lord Christ cries again from heaven to Paul, ‘Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.’ 2035 He was then called Saul, that he might afterwards receive his true name in baptism. But for you it is not hard so often to persecute Christ in the persons of His priests, though the Lord Himself cries out, ‘Touch not mine anointed.’ 2036 Reckon up all the deaths of the saints, and so often have you murdered Christ, who lives in each of them. 2037 Lastly, if you are not guilty of sacrilege, then a saint cannot be a murderer."
45. Augustin answered: Defend yourselves from the charge of the persecution which those men suffered at the hands of your party who separated themselves from you with the followers of Maximianus, and therein you will find our defence. For if you say that you committed no such deeds, we simply read to you the records of the pro-consular province and the state. If you say that you were right in persecuting them, why are you unwilling to suffer the like yourselves? If you say, "But we caused no schism," then let this be inquired into, and, till it is decided whether it be so or not, let no one make accusation against persecutors. If you say that even schismatics ought not to have suffered persecution, I ask whether it is also the case that they ought not to have been driven out of the basilicas, in which they lay snares for the leading astray of the weak, even though it were done by duly constituted authorities? If you say that this also should not have been done, first restore the basilicas to the followers of Maximianus, and then discuss the point with us. If you say that it was right, then see what they ought to suffer at the hands of duly constituted authority, who, in resisting it, "resist the ordinance of God." Wherefore the apostle expressly says, "For he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath on him that doeth evil." 2038 But even if this had been discovered after the truth had been searched out with all diligence, that not even after public trial ought schismatics to undergo any punishment, or be driven from the positions which they have occupied, for their treachery and deceit; and if you should say that you are vexed that the followers of Maximianus should have suffered such conduct at the hands of some of you,—why does not the wheat of the Lord cry out with the more freedom from the whole field of the Lord, that is, from the world, and say, Neither are we at all affected by what the tares and the chaff amongst us do, seeing that it is contrary to our wish? If you confess that it is sufficient to clear you of responsibility, that all the evil that is done by men of your party is done in opposition to your wishes, why then have you separated yourselves? For if your reason for not separating from the unrighteous among the party of Donatus is that each man bears his own burden, why have you separated yourselves from those throughout the world whom you think, or profess to think, to be unrighteous? Is it that you might all share equally in bearing the burden of schism?
46. And when we ask of you which of your party you can prove to have been slain by us, I indeed can remember no law issued by the emperors to the effect that you should be put to death. Those indeed whose deaths you quote most frequently to bring us into odium, Marculus and Donatus, present a great question,—whether they threw themselves down a precipice, as your teaching does not hesitate to encourage by examples of daily occurrence, or whether they were thrown down by the true command of some authority. For if it is a thing incredible that the leaders of the Circumcelliones should have wrought upon themselves a death in accordance with their custom, how much more incredible it is that the Roman authorities should have been able to condemn them to a punishment at variance with custom! Accordingly, in considering this matter, which you think excessive in its hatefulness, supposing what you say is true, what is there in it which bears upon the Lord’s wheat? Let the chaff which flew away outside accuse the chaff which yet remained within for it is not possible that it should all be separated till the winnowing at the last day. But if what you say is false, what wonder is it if, when the chaff is carried away as it were by a light blast of dissension, it even attacks the wheat of the Lord with false accusations? Wherefore, on the consideration of all such odious accusations, the wheat of Christ, which is ordered to grow together with the tares throughout the field, that is, throughout the whole world, makes this answer to you with a free and fearless voice: If you cannot prove what you say, it has no application to any one; and if you prove it, it yet does not apply to me. The result of which is, that whosoever has separated himself from the unity of the wheat on account of the offenses chargeable against the tares, or against the chaff, is unable to defend himself from the charge of murder which is involved in the mere offense of dissension and schism, as the Scripture says, "Whoso hateth his brother is a murderer." 2039
Footnotes
540:2035Acts 9:4, 5.
540:2036Ps. cv. 15.
540:2037Vivacem Christum.
540:2038Rom. 13:2, 4.
541:20391 John iii. 15.
Chapter 21.—47. Petilianus said: "Accordingly, as we have said, the Lord Christ cried, ‘Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks. And he said, Who art Thou, Lord? And the Lord said, I am Christ of Nazareth, whom thou persecutest. And he, trembling and astonished, said, Lord, what wilt Thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.’ And so presently it goes on, ‘But Saul arose from the earth; and when his eyes were opened, he saw no man.’ See here how blindness, coming in punishment of madness, obscures the light in the eyes of the persecutor, not to be again expelled except by baptism! Let us see, therefore, what he did in the city. ‘Ananias,’ it is said, ‘entered into the house to Saul, and putting his hands on him, said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized.’ 2040 Seeing therefore that Paul, being freed by baptism from the offense of persecution, received again his eyesight freed from guilt, why will not you, a persecutor and traditor, blinded by false baptism be baptized by those whom you persecute?"
48. Augustin answered: You do not prove that I, whom you wish to baptize afresh, am either a persecutor or a traditor. And if you prove this charge against any one, yet the persecutor and traditor is not to be baptized afresh, if he had been baptized already with the baptism of Christ. For the reason why it was necessary that Paul should be baptized was that he had never been washed in any baptism of the kind. Therefore what you have chosen to insert about Paul has no point of resemblance with the case which you are arguing with us. But if you had not inserted this, you would have found no place for your childish declamation, "See how blindness comes in punishment of madness, not to be again expelled except by baptism!" For with how much more force might one exclaim against you, See how blindness comes in punishment of madness, which, finding its similitude in Simon, not in Paul, is not expelled from you even when you have received baptism? For if persecutors ought to be baptized by those whom they persecute, then let Primianus be baptized by the followers of Maximianus, whom he persecuted with the utmost eagerness.
Footnotes
541:2040Acts ix. 4-18.
Chapter 22.—49. Petilianus said: "It may be urged that Christ said to His apostles, as you are constantly quoting against us, ‘He that is washed needeth not save to wash his feet, but is clean every whit.’ Now if you discuss those words in all their fullness, you are bound by what immediately follows. For this is what He said, in His very words: ‘He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. But this he said on account of Judas, who should betray Him; therefore said He, Ye are not all clean.’ 2041 Whosoever, therefore, has incurred the guilt of treason, has forfeited, like you, his baptism. Again, after that the betrayer of Christ had himself been condemned, He thus more fully confirmed His words to the eleven apostles: ‘Now are ye clean through the word which I have spoken unto you. Abide in me, and I in you.’ 2042 And again He said to these same eleven, ‘Peace I leave with you, my peace I give unto you.’ 2043 Seeing, then, that these things were said to the eleven apostles, when the traitor, as we have seen, had been condemned, you likewise, being traditors, are similarly without both peace and baptism."
50. Augustin answered: If therefore every traditor has forfeited his baptism, it will follow that every one who, having been baptized by you, has afterwards become a traditor, ought to be baptized afresh. And if you do not do this, you yourselves sufficiently prove the falseness of the saying, "Whosoever therefore has incurred the guilt of treason, has forfeited, like you, his baptism." For if he has forfeited it, let him return and receive it again; but if he returns and does not receive it, it is clear that he had not forfeited it. Again, if the reason why it was said to the apostles, "Now are ye clean," and "My peace I give unto you," was that the traitor had already left the room, then was not that supper of so great a sacrament clean and able to give peace, which He distributed to all before his going out? And if you venture to say this with your eyes closed against the truth, what can we do save exclaim the more, See how blindness comes in punishment of the madness of those who wish to be, as the apostle says, "teachers of the law, understanding neither what they say, nor whereof they affirm?" 2044 And yet, unless blindness came in the way of their pertinacity, it was not a very difficult matter that you should understand and see that the Lord did not say in the presence of Judas, Ye are not yet clean, but "Now are ye clean." He added, however, "But not all," because there was one there who was not clean; yet if he had been polluting the others by his presence, it would not have been declared to them, "Now are ye clean," but, as I said before, Ye are not yet clean. But, after Judas had gone out, He said to them, "Now are ye clean," and did not add the words, But not all, because he had now departed in whose presence indeed, as had been said to them, they were already clean, but not all, because there was one there unclean. Wherefore in these words the Lord rather declared that in the one company of men receiving the same sacraments, the uncleanness of some members cannot hurt the clean. Certainly, if you think that there are among us men like Judas, you might apply to us the words, "Ye are clean, but not all." But this is not what you say; but you say that because of the presence of some who are unclean, therefore we are all unclean. This the Lord did not say to the disciples in the presence of Judas, and therefore whoever says this has not learned from the good Master what He says.
Footnotes
542:2041John 13:10, 11.
542:2042John 15:3, 4.
542:2043John xiv. 27.
542:20441 Tim. i. 7.
Chapter 23.—51. Petilianus said: "But if you say that we give baptism twice over, truly it is rather you who do this, who slay men who have been baptized; and this we do not say because you baptize them, but because you cause each one of them, by the act of slaying him, to be baptized in his own blood. For the baptism of water or of the Spirit is as it were doubled when the blood of the martyr is wrung from him. And so our Saviour also Himself, after being baptized in the first instance by John, declared that He must be baptized again, not this time with water nor with the Spirit, but with the baptism of blood, the cross of suffering, as it is written, ‘Two disciples, the sons of Zebedee, came unto Him, saying, Lord, when thou comest into thy kingdom grant that we may sit, one on Thy right hand, and the other on Thy left hand. But Jesus said unto them, Ye ask a difficult thing: can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with? They said unto Him, We are able. And He said unto them, Ye can indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized,’ 2045 and so forth. If these are two baptisms, you commend us by your malice, we must needs confess. For when you kill our bodies, then we do celebrate a second baptism; but it is that we are baptized with our baptism and with blood, like Christ. Blush, blush, ye persecutors. Ye make martyrs like unto Christ, who are sprinkled with the baptism of blood after the water of the genuine baptism."
52. Augustin answered: In the first place, we reply without delay that we do not kill you, but you kill yourselves by a true death, when you cut yourselves off from the living root of unity. In the next place, if all who are killed are baptized in their own blood, then all robbers, all unrighteous, impious, accursed men, who are put to death by the sentence of the law, are to be considered martyrs, because they are baptized in their own blood. But if only those are baptized in their own blood who are put to death for righteousness’ sake, since theirs is the kingdom of heaven, 2046 you have already seen that the first question is why you suffer, and only afterwards should we ask what you suffer. Why therefore do you puff out your cheeks before you have shown the righteousness of your deeds? Why, does your tongue resound before your character is approved? If you have made a schism, you are impious; if you are impious, you die as one guilty of sacrilege, when you are punished for impiety; if you die as one guilty of sacrilege, how are you baptized in your blood? Or do you say, I have not made a schism? Let us then inquire into this. Why do you make an outcry before you prove your case?
53. Or do you say, Even if I am guilty of sacrilege, I ought not to be slain by you? It is one question as to the enormity of my action, which you never prove with any truth, another as to the baptism of your blood, from whence you derive your boast. For I never killed you, nor do you prove that you are killed by any one. Nor even if you were to prove it would it in any way affect me, whoever it was that killed you, whether he did it justly in virtue of power lawfully given by the Lord, or committed the crime of murder, like the chaff of the Lord’s harvest, through some evil desire; just as you are in no way concerned with him who in recent times, with an intolerable tyranny, attended even by a company of soldiers, not because he feared any one, but that he might be feared by all, oppressed widows, destroyed pupils, betrayed the patrimonies of other men, annulled the marriages of other men, contrived the sale of the property of the innocent, divided the price of the property when sold with its mourning owners. I should seem to be saying all this out of the invention of my own head, if it were not sufficiently obvious of whom I speak without the mention of his name. 2047 And if all this is undoubtedly true, then just as you are not concerned with this, so neither are we concerned with anything you say, even though it were true. But if that colleague of yours, being really a just and innocent man, is maligned by a lying tale, then should we also learn in no way to give credit to reports, which have been spread abroad of innocent men, as though they had delivered up the sacred books, or murdered any of their fellow-men. To this we may add, that I refer to a man who lived with you, whose birthday you were wont to celebrate with such large assemblies, with whom you joined in the kiss of peace in the sacraments, in whose hands you placed the Eucharist, to whom in turn you extended your hands to receive it from his ministering, whose ears, when they were deaf amid the groanings of all Africa, you durst not offend by free speech; for paying to whom, even indirectly, a most witty compliment, by saying that in the Count 2048 he had a god for his companion, some one of your party was extolled to the skies. But you reproach us with the deeds of men with whom we never lived, whose faces we never saw, in whose lifetime we were either boys, or perhaps as yet not even born. What is the meaning, then, of your great unfairness and perversity, that you should wish to impose on us the burdens of those whom we never knew, whilst you will not bear the burdens of your friends? The divine Scriptures exclaim: "When thou sawest a thief, then thou consentedst with him." 2049 If he whom you saw did not pollute you, why do you reproach me with one whom I could not have seen? Or do you say, I did not consent with him, because his deeds were displeasing to me? But, at any rate, you went up to the altar of God with him. Come now, if you would defend yourself, make a distinction between your two positions, and say that it is one thing to consent together for sin, as the two elders consented together when they laid a plot against the chastity of Susannah, and another thing to receive the sacrament of the Lord in company with a thief, as the apostles received even that first supper in company with Judas. I am all in favor of your defense. But why do you not consider how much more easily, in the course of your defense, you have acquitted all the nations and boundaries of the earth, throughout which the inheritance of Christ is dispersed? For if it was possible for you to see a thief, and to share the sacraments with the thief whom you saw, and yet not to share his sin, how much less was it possible for the remotest nations of the earth to have anything in common with the sins of African traditors and persecutors, supposing your charges and assertions to be true, even though they held the sacraments in common with them? Or do you say, I saw in him the bishop, I did not see in him the thief? Say what you will. I allow this defense also, and in this the world is acquitted of the charges which you brought against it. For if it was permitted you to ignore the character of a man whom you knew, why is the whole world not allowed to be ignorant of those it never knew, unless, indeed, the Donatists are allowed to be ignorant of what they do not wish to know, while the nations of the earth may not be ignorant of what they cannot know?
54. Or do you say, Theft is one thing, delivery of the sacred books or persecution is another? I grant there is a difference, nor is it worth while now to show wherein that difference consists. But listen to the summary of the argument. If he could not make you a thief, because his thieving was displeasing in your sight, who can make men traditors or murderers to whom such treachery or murder is abhorrent? First, then, confess that you share in all the evil of Optatus, whom you knew, and even so reproach me with any evil which was found in those whom I knew not. And do not say to me, But my charges are serious, yours but trifling. You must first acknowledge them, however trifling they may be in your case, not before I on my side confess the charges against me, but before I can allow you to say these serious things about me at all. Did Optatus, whom you knew make you a thief by being your colleague, or not? Answer me one or the other. If you say he did not, I ask why he did not,—because he was not a thief himself? or because you do not know it? or because you disapprove of it? If you say, Because he himself was not a thief, much more ought we not to believe that those with whom you reproach us were of such a character as you assert. For if we must not believe of Optatus what both Christians and pagans and Jews, ay, and what both our party and yours assert, how much less should we believe what you assert of any one? But if you say, Because you do not know it, all the nations of the earth answer you, Much more do we not know of all that you reproach us with in these men. But if you say, Because you disapproved of it, they answer you with the same voice, Although you have never proved the truth of what you say, yet acts like these are viewed by us with disapproval. But if you say, Lo, Optatus, whom I knew, made me a thief because he was my colleague, and I was in the habit of going to the altar with him when he committed those deeds; but I do not greatly heed it, because the fault was trivial, but your party made you a traditor and a murderer,—I answer that I do not allow that I too am made a traditor and a murderer by the sins of other men, just because you confess that you are made a thief by the sin of another man; for it must be remembered that you are proved a thief, not by our judgment, but by your own confession. For we say that every man must bear his own burden, as the apostle is our witness. 2050 But you, of your own accord, have taken the burden of Optatus on your own shoulders, not because you committed the theft, or consented to it, but because you declared your conviction that what another did applied to you. For, as the apostle says, when speaking of food, "I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean;" 2051 by the same rule, it may be said that the sins of others cannot implicate those who disapprove of them; but if any one thinks that they affect him, then he is affected by them. Wherefore you do not convict us of being traditors or murderers, even though you were to prove something of the sort against those who share the sacraments with us; but the guilt of theft is fastened on you, even if you disapprove of everything that Optatus did, not in virtue of our accusation, but by your own decision. And that you may not think this a trivial fault, read what the apostle says, "Nor shall thieves inherit the kingdom of God." 2052 But those who shall not inherit the kingdom of God will certainly not be on His right hand among those whom it shall be said, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." If they are not there, where will they be except on the left hand? Therefore among those to whom it shall be said, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." 2053 In vain, therefore, do you indulge in your security, thinking it a trivial fault which separates you from the kingdom of God, and sends you into everlasting fire. How much better will you do to betake yourself to true confusion, saying, Every one of us shall bear his own burden, and the winnowing fan at the last day shall separate the chaff from the wheat!
55. But it is evident that you are afraid of its being forthwith said to you, "Why then, whilst you attempt to place on some men’s backs the burdens of their neighbors, have you dared to separate yourselves from the Lord’s corn, dispersed throughout the world, before the winnowing at the last day?" Accordingly, you who disapprove of the deeds of your party, whilst you are taking precautions against being charged with the schism which you all have made, are involving yourselves also in their sins which you did not commit; and while the shrewd Petilianus is afraid of my being able to say that am I not such as he thinks Cæcilianus was, he is obliged to confess that he himself is such as he knows Optatus to have been. Or are you not such as the common voice of Africa proclaims him to have been? Then neither are we such as those with whom you reproach us are either suspected to have been by your mistake, or calumniously asserted to have been by your madness, or proved to have been by the truth. Much less is the wheat of the Lord in all the nations of the earth of such a character, seeing that it never heard the names of those of whom you speak. There is therefore no reason why you should perish in such sin of separation and such sacrilege of schism. And yet, if you are made to suffer for this great impiety by the judgment of God, you say that you are even baptized in your blood; so that you are not content with feeling no remorse for your division, but you must even glory in your punishment.
Footnotes
542:2045Mark x. 35-39.
543:2046Matt. v. 10.
543:2047Optatus Gildonianus is the person to whom he refers.
543:2048Gildo, from subservience to whom Optatus received the name Gildonianus, was "Comes Africæ." The play on the meanings of "Comes," in the expression "quod Comitem haberet Deum," is incapable of direct translation. Cp. 37, 88; 103, 237.
543:2049Ps. l. 18.
544:2050Gal. vi. 5.
544:2051Rom. xiv. 14.
544:20521 Cor. vi. 10.
544:2053Matt. 25:34, 41.
Chapter 24.—56. Petilianus said: "But you will answer that you abide by the same declaration, ‘He that is once washed needeth not save to wash his feet.’ 2054 Now the ‘once’ is once that has authority, once that is confirmed by the truth."
57. Augustin answered: Baptism in the name of the Father and of the Son and of the Holy Ghost 2055 has Christ for its authority, not any man, whoever he may be; and Christ is the truth, not any man.
Footnotes
545:2054John xiii. 10.
545:2055Matt. xxviii. 19.
Chapter 25.—58. Petilianus said: "For when you in your guilt perform what is false, I do not celebrate baptism twice, which you have never celebrated once."
59. Augustin answered: In the first place, you do not convict us of guilt. And if a guilty man baptizes with a false baptism, then none of those have true baptism who are baptized by men in your party, that are, I do not say openly, but even secretly guilty. For if he who gives baptism gives something that is God’s, if he is already guilty in the sight of God, how can he be giving something that is God’s if a guilty man cannot give true baptism? But in reality you wait till he is guilty in your sight as well, as though what he proposes to confer were something that belonged to you.
Chapter 26.—60. Petilianus said: "For if you mix what is false with what is true, falsehood often imitates the truth by treading in its steps. Just in the same way a picture imitates the true man of nature, depicting with its colors the false resemblance of truth. And in the same way, too, the brilliancy of a mirror catches the countenance, so as to represent the eyes of him who gazes on it. In this way it presents to each comer his own countenance, so that the very features of the comer meet themselves in turn; and of such virtue is the falsehood of a clear mirror, that the very eyes which see themselves recognize themselves as though in some one else. And even when a shadow stands before it, it doubles the reflection, dividing its unity in great part through a falsehood. Must we then hold that anything is true, because a lying representation is given of it? But it is one thing to paint a man, another to give birth to one. For does any one represent fictitious children to a man who wishes for an heir? or would any one look for true heirs in the falsehood of a picture? Truly it is a proof of madness to fall in love with a picture, letting go one’s hold of what is true."
61. Augustin answered: Are you then really not ashamed to call the baptism of Christ a lie, even when it is found in the most false of men? Far be it from any one to suppose that the wheat of the Lord, which has been commanded to grow among the tares throughout the whole field, that is, throughout the whole of this world, until the harvest, that is, until the end of the world, 2056 can have perished in consequence of your evil words. Nay, even among the very tares themselves, which are commanded not to be gathered, but to be tolerated even to the end, and among the very chaff, which shall only be separated from the wheat by the winnowing at the last day, 2057 does any one dare to say that any baptism is false which is given and received in the name of the Father, and of the Son, and of the Holy Ghost? Would you say that those whom you depose from their office, whether as your colleagues or your fellow-priests, on the testimony of women whom they have seduced (since examples of this kind are not wanting anywhere), were false or true before their crime was proved against them? You will certainly answer, False. Why then were they able both to have and to give true baptism? Why did not their falseness as men corrupt in them the truth of God? Is it not most truly written, "For the Holy Spirit of discipline will flee deceit?" 2058 Seeing then that the Holy Spirit fled from them, how came it that the truth of baptism was in them, except because what the Holy Spirit fled from was the falseness of man, not the truth of the sacrament? Further, if even the deceitful have the true baptism, how do they have it who possess it in truthfulness? Whence you ought to observe that it is rather your conversation which is colored with childish pigments; and accordingly, he who neglects the living Word to take pleasure in such coloring is himself loving the picture in the place of the reality.
Footnotes
545:2056Matt. 13:24, 36.
545:2057Matt. iii. 12.
546:2058Wisd. i. 5.
Chapter 27.—62. Petilianus said: "It will be urged against us, that the Apostle Paul said, ‘One Lord, one faith, one baptism.’ 2059 We profess that there is only one; for it is certain that those who declare that there are two are mad."
63. Augustin replied: These words of yours are arguments against yourselves; but in your madness you are not aware of it. For the men who say there are two baptisms are those who declare their opinion that the just and the unjust have different baptisms; whereas it belongs neither to one party nor the other, but in both of them is one, being Christ’s, although they themselves are not one: and yet the baptism, which is one, the just have to salvation, the unjust to their destruction.
Footnotes
546:2059Eph. iv. 5.
Chapter 28.—64. Petilianus said: "But yet, if I may be allowed the comparison, it is certain that the sun appears double to the insane, although it only be that a dark blue cloud often meets it, and its discolored surface, being struck by the brightness, while the rays of the sun are reflected from it, seems to send forth as it were rays of its own. So in the same way in the faith of baptism, it is one thing to seek for reflections, another to recognize the truth."
65. Augustin answered: What are you saying, if I may ask? When a dark blue cloud reflects the rays of the sun with which it is struck, is it only to the insane, and not to all who look on it, that there appear to be two suns? But when it appears so to the insane as such, it appears to them alone. But if I may say so without being troublesome, I would have you take care lest saying such things and talking in such a way should be itself a sign of madness. I suppose, however, that what you meant to say was this,—that the just had the truth of baptism, the unjust only its reflection. And if this be so, I venture to say that the reflection was found in that man of our party, 2060 to whom not God, but a certain Count, 2061 was God; but that the truth was either in you or in him who uttered the witty saying against Optatus, when he said that "in the Count he had a god for his companion." 2062 And distinguish between those who were baptized by either of these, and in the one party approve the true baptism, in the others exclude the reflection, and introduce the truth.
Footnotes
546:2060Optatus.
546:2061Gildo.
546:2062See above, on 23, 53.
Chapter 29.—66. Petilianus said: "But to pass rapidly through these minor points: can he be said to lay down the law who is not a magistrate of the court? or is what he lays down to be considered law, when in the character of a private person he disturbs public rights? Is it not rather the case that he not only involves himself in guilt, but is held to be a forger, and that which he composes a forgery?"
67. Augustin answered: What if your private person, whom you deem a forger, were to set forth to any one the law of the emperor? Would not the man, when he had compared it with the law of those who have the genuine law, and found it to be identically the same, lay aside all care about the source from which he had obtained it, and consider only what he had obtained? For what the forger gives is false when he gives it of his own falseness; but when something true is given by any person, even though he be a forger, yet, although the giver be not truthful, the gift is notwithstanding true.
Chapter 30.—68. Petilianus said: "Or if any one chance to recollect the chants of a priest, is he therefore to be deemed a priest, because with sacrilegious mouth he publishes the strain of a priest?"
69. Augustin answered: In this question you are speaking just as though we were at present inquiring what constituted a true priest, not what constituted true baptism. For that a man should be a true priest, it is requisite that he should be clothed not with the sacrament alone, but with righteousness, as it is written, "Let thy priests be clothed with righteousness." 2063 But if a man be a priest in virtue of the sacrament alone, as was the high priest Caiaphas, the persecutor of the one most true Priest, then even though he himself be not truthful, yet what he gives is true, if he gives not what is his own but what is God’s; as it is said of Caiaphas himself, "This spake he not of himself: but being high priest that year, he prophesied." 2064 And yet, to use the same simile which you employed yourself: if you were to hear even from any one that was profane the prayer of the priest couched in the words suitable to the mysteries of the gospel, can you possibly say to him, Your prayer is not true, though he himself may be not only no true priest, but not a priest at all? seeing that the Apostle Paul said that certain testimony of I know not what Cretan prophet was true, though he was not reckoned among the prophets of God for he says, "One of themselves, even a prophet of their own, said the Cretians are always liars, evil beasts, slow bellies: this witness is true." 2065 If, therefore, the apostle even himself bore witness to the testimony of some obscure prophet of a foreign race, because he found it to be true, why do not we, when we find in any one what belongs to Christ, and is true even though the man with whom it may be found be deceitful and perverse, why do not we in such a case make a distinction between the fault which is found in the man, and the truth which he has not of his own but of God’s? and why do we not say, This sacrament is true, as Paul said, "This witness is true"? Does it at all follow that we say, The man himself also is truthful, because we say, This sacrament is true? Just as I would ask whether the apostle counted that prophet among the prophets of the Lord, because he confirmed the truth of what he found to be true in him. Likewise the same apostle, when he was at Athens, perceived a certain altar among the altars of the false gods, on which was this inscription, "To the unknown God." And this testimony he made use of to build them up in Christ, to the extent of quoting the inscription in his sermon, and adding, "Whom, therefore, ye ignorantly worship, Him declare I unto you." Did he, because he found that altar among the altars of idols, or set up by sacrilegious hands, therefore condemn or reject what he found in it that was true? or did he, because of the truth which he found upon it, therefore persuade them that they ought also to follow the sacrilegious practices of the pagans? Surely he did neither of the two; but presently, when, as he judged fitting, he wished to introduce to their knowledge the Lord Himself unknown to them, but known to him, he says among other things, that "He is not far from every one of us: for in Him we live, and move, and have our being; as certain also of your own poets have said." 2066 Can it be said that here also, because he found among the sacrilegious, the evidence of truth, he either approved their wickedness because of the evidence, or condemned the evidence because of their wickedness? But it is unavoidable that you should be always in the wrong, so long as you do despite to the sacraments of God because of the faults of men, or think that we take upon ourselves the sacrilege even of your schism, for the sake of the sacraments of God, to which we are unwilling to do despite in you.
Footnotes
547:2063Ps. cxxxii. 9.
547:2064John xi. 51.
547:2065Titus 1:12, 13.
547:2066Acts 17:23, 27, 28.
Chapter 31.—70. Petilianus said: "For there is no power but of God," 2067 none in any man of power; as the Lord Jesus Christ answered Pontius Pilate, ‘Thou couldest have no power at all against me, except it were given thee from above.’ 2068 And again, in the words of John, ‘A man can receive nothing, except it be given him from heaven.’ 2069 Tell us, therefore, traditor, when you received the power of imitating the mysteries."
71. Augustin answered: Tell us rather thyself when the power of baptizing was lost by the whole world through which is dispersed the inheritance of Christ, and by all that multitude of nations in which the apostles founded the Churches. You will never be able to tell us,—not only because you have calumniated them, and do not prove them to be traditors, but because, even if you did prove this, yet no guilt on the part of any evil-doers, whether they be unsuspected, or deceitful, or be tolerated as the tares or as the chaff, can possibly overthrow the promises, so that all the nations of the earth should not be blessed in the seed of Abraham; in which promises you deprive them of their share when you will not have the communion of unity with all nations of the earth.
Footnotes
547:2067Rom. xiii. 1.
547:2068John xix. 11.
547:2069John iii. 27.
Chapter 32.—72. Petilianus said: "For although there is only one baptism, yet it is consecrated in three several grades. John gave water without the name of the Trinity, as he declared himself, saying, ‘I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire.’ 2070 Christ gave the Holy Spirit, as it is written, ‘He breathed on them, and saith unto them, Receive ye the Holy Ghost,’ 2071 And the Comforter Himself came on the apostles as a fire burning with rustling flames. O true divinity, which seemed to blaze, not to burn! as it is written, ‘And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where the apostles were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.’ 2072 But you, O persecutor, have not even the water of repentance, seeing that you hold the power not of the murdered John, but of the murderer Herod. You therefore, O traditor, have not the Holy Spirit of Christ; for Christ did not betray others to death, but was Himself betrayed. For you, therefore, the fire in the spirit in Hades is full of life,—that fire which, surging with hungry tongues of flame, will be able to burn your limbs to all eternity without consuming them, as it is written of the punishment of the guilty in hell, ‘Neither shall their fire be quenched.’" 2073
73. Augustin answered: You are the calumnious slanderer, not the truthful arguer. Will you not at length cease to make assertions of a kind which, if you do not prove them, can apply to nobody; and even if you prove them, certainly cannot apply to the unity of the whole world, which is in the saints as in the wheat of God? If we too were pleased to return calumnies for calumnies, we too might possibly be able to give vent to eloquent slanderers. We too might use the expression, "With rustling flames;" but to me an expression never sounds in any way eloquent which is inappropriate in its use. We too might say, "Surging with hungry tongues of flame;" but we do not wish that the tongues of flame in our writings, when they are read by any one in his senses, should be judged hungry for want of the sap of weightiness, or that the reader himself, while he finds in them no food of useful sentiments, should be left to suffer from the hunger of excessive emptiness. See, I declare that your Circumcelliones are burning, not with rustling but with headlong flames. If you answer, What is that to us? why do not you, when you reproach with any one whom you will, not listen in turn to our answer, We too know nothing of it? If you answer, You do not prove the fact, why may not the whole world answer you in turn, Neither do you prove it? Let us agree, therefore, if you please, that you should not charge us with the guilt of the wicked men whom you consider to belong to us, and that we should abstain from similar charges against you. So you will see, by this just agreement, confirmed and ratified, that you have no charge which you can bring against the seed of Abraham, as found in all the nations of the earth. But I find without difficulty a grievous charge to bring against you: Why have you impiously separated yourselves from the seed of Abraham, which is in all nations of the earth? Against this charge you certainly have no means whereby you may defend yourselves. For we each of us clear ourselves of the sins of other men; but this, that you do not hold communion with all the nations of the earth, which are blessed in the seed of Abraham, is a very grievous crime, of which not some but all of you are guilty.
74. And yet you know, as you prove by your quotation, that the Holy Spirit descended in such wise, that those who were then filled with it spake with divers tongues: what was the meaning of that sign and prodigy? Why then is the Holy Spirit given now in such wise, that no one to whom it is given speaks with divers tongues, except because that miracle then prefigured that all nations of the earth should believe, and that thus the gospel should be found to be in every tongue? Just as it was foretold in the psalm so long before: "There is no speech nor language where their voice is not heard." This was said with reference to those men who were destined, after receiving the Holy Spirit, to speak with every kind of tongue. But because this passage itself signified that the gospel should be found hereafter in all nations and languages, and that the body of Christ should sound forth throughout all the world in every tongue, therefore he goes on to say, "Their sound is gone out throughout all the earth, and their words to the ends of the world." Hence it is that the true Church is hidden from no one. And hence comes that which the Lord Himself says in the gospel, "A city that is set on a hill cannot be hid." 2074 And therefore David continues in the same psalm, "In the sun hath He placed His tabernacle," that is, in the open light of day; as we read in the Book of Kings, "For thou didst it secretly; but I will do this thing before all Israel, and before the sun." 2075 And He Himself is "as a bridegroom coming out of His chamber, and rejoiceth as a giant to run His race. His going forth is from the end of heaven:" here you have the coming of the Lord in the flesh. "And His circuit unto the ends of it:" here you have His resurrection and ascension. "And there is nothing hid from the heat thereof:" 2076 here you have the coming of the Holy Spirit, whom He sent in tongues of fire, that He might make manifest the glowing heat of charity, which he certainly cannot have who does not keep the unity of the Spirit in the bond of peace with the Church, which is throughout all languages.
75. Next, however, with regard to your statement that there is indeed one baptism, 2077 but that it is consecrated in three several grades, and to your having distributed the three forms of it to three persons after such fashion, that you ascribe the water to John, the Holy Spirit to the Lord Jesus Christ, and, in the third place, the fire to the Comforter sent down from above,—consider for a moment in how great an error you are involved. For you were brought to entertain such an opinion simply from the words of John: "I indeed baptize you with water: but He that cometh after me is mightier than I: He shall baptize you with the Holy Ghost, and with fire." 2078 Nor were you willing to take into consideration that the three things are not attributed to three persons taken one by one,—water to John, the Holy Spirit to Christ, fire to the Comforter,—but that the three should rather be referred to two persons—one of them to John, the other two to our Lord. For neither is it said, I indeed baptize you with water: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost: and the Comforter, who is to come after Him, He shall baptize you with fire; but "I indeed," He says, "with water: but He that cometh after me with the Holy Ghost, and with fire." One he attributes to himself, two to Him that cometh after him. You see, therefore, how you have been deceived in the number. Listen further. You said that there was one baptism consecrated in three stages—water, the Holy Spirit, and fire; and you assigned three persons to the three stages severally—John to the water, Christ to the Spirit, the Comforter to the fire. If, therefore, the water of John bears reference to the same baptism which is commended as being one, it was not right that those should have been baptized a second time by the command of the Apostle Paul whom he found to have been baptized by John. For they already had water, belonging, as you say, to the same baptism; so that it remained that they should receive the Holy Spirit and fire, because these were wanting in the baptism of John, that their baptism might be completed, being consecrated, as you assert, in three stages. But since they were ordered to be baptized by the authority of an apostle, it is sufficiently made manifest that that water with which John baptized had no reference to the baptism of Christ, but belonged to another dispensation suited to the exigencies of the times.
76. Lastly, when you wished to prove that the Holy Spirit was given by Christ, and had brought forward as a proof from the gospel, that Jesus on rising from the dead breathed into the face of His disciples, saying, "Receive ye the Holy Ghost;" 2079 and when you wished to prove that that last fire which was named in connection with baptism was found in the tongues of fire which were displayed on the coming of the Holy Ghost, how came it into your head to say, "And the Comforter Himself came upon the apostles as a fire burning with rustling flames," as though there were one Holy Spirit whom He gave by breathing on the face of His disciples, and another who, after His ascension, came on the apostles? Are we to suppose, therefore, that there are two Holy Spirits? Who will be found so utterly mad as to assert this? Christ therefore Himself gave the same Holy Spirit, whether by breathing on the face of the disciples, or by sending Him down from heaven on the day of Pentecost, with undoubted commendation of His holy sacrament. Accordingly it was not that Christ gave the Holy Spirit, and the Comforter gave the fire, that the saying might be fulfilled, "With the Holy Spirit, and with fire;" but the same Christ Himself gave the Holy Spirit in both cases, making it manifest while He was yet on earth by His breathing, and when He was ascended into heaven by the tongues of flame. For that you may know that the words of John, "He shall baptize you with the Holy Ghost," were not fulfilled at the time when He breathed on His disciples face, so that they should require to be baptized, when the Comforter should come, not with the Spirit any longer, but with fire, I would have you remember the most outspoken words of Scripture, and see what the Lord Himself said to them when He ascended into heaven: "John truly baptized you with water; but ye shall be baptized with the Holy Ghost, whom ye shall receive not many days hence at Pentecost." 2080 What could be plainer than this testimony? But according to your interpretation, what He should have said was this: John verily baptized you with water; but ye were baptized with the Holy Spirit when I breathed on your faces; and next in due order shall ye be baptized with fire, which ye shall receive not many days hence;—in order that by this means the three stages should be completed, in which you say that the one baptism was consecrated. And so it proves to be the case that you are still ignorant of the meaning of the words, "He shall baptize you with the Holy Ghost, and with fire;" and you are rash enough to be williing to teach what you do not know yourselves.
Footnotes
548:2070Matt. iii. 11.
548:2071John xx. 22.
548:2072Acts ii. 2-4.
548:2073Isa. lxvi. 24.
548:2074Matt. v. 14.
549:20752 Sam. xii. 12.
549:2076Ps. xix. 3-6, cp. Hieron.
549:2077Eph. iv. 5.
549:2078Matt. iii. 11.
549:2079John xx. 22.
550:2080Acts i. 5.
Chapter 33.—77. Petilianus said: "But that I may thoroughly investigate the baptism in the name of the Trinity, the Lord Christ said to His apostles: ‘Go ye, and baptize the nations, in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I command you.’ 2081 Whom do you teach, traditor? Him whom you condemn? Whom do you teach, traditor? Him whom you slay? Once more, whom do you teach? Him whom you have made a murderer? How then do you baptize in the name of the Trinity? You cannot call God your Father. For when the Lord Christ said, ‘Blessed are the peacemakers, for they shall be called the children of God,’ 2082 you who have not peace of soul cannot have God for your Father. Or how, again, can you baptize in the name of the Son, who betray that Son Himself, who do not imitate the Son of God in any of His sufferings or crosses? Or how, again, can you baptize in the name of the Holy Ghost, when the Holy Ghost came only on those apostles who were not guilty of treason? Seeing, therefore, that God is not your Father, neither are you truly born again with the water of baptism. No one of you is born perfectly. You in your impiety have neither father nor mother. Seeing, then, that you are of such a kind, ought I not to baptize you, even though you wash yourselves a thousand times, after the similitude of the Jews, who as it were baptize the flesh?"
78. Augustin answered: certainly you had proposed thoroughly to investigate the baptism in the name of the Trinity, and you had set us to listen with much attention; but following, as it would seem, what is the easiest course to you, how soon have you returned to your customary abuse! This you carry out with genuine fluency. For you set before yourself what victims you please, against whom to inveigh with whatsoever bitterness you please: in the midst of which last latitude of discourse you are driven into the greatest straits if any one does but use the little word, Prove it. For this is what is said to you by the seed of Abraham; and since in him all nations of the earth are blessed, they care but little when they are cursed by you. But yet, since you are treating of baptism, which you consider to be true when it is found in a just man, but false when it is found in the unjust, see how I too, if I were to investigate baptism in the name of the Trinity, according to your rule, might say, with great fullness, as it seems to me, that he has not God for his father who in a Count has God for his companion, 2083 nor believes that any is his Christ, save him for whose sake he has endured suffering; and that he has not the Holy Ghost who burned the wretched Africa in so very different a fashion with tongues of fire. How then can they have baptism, or how can they administer it in the name of the Father, and of the Son, and of the Holy Ghost? Surely you must now perceive that baptism can exist in an unrighteous man, and be administered by an unrighteous man, and that no unrighteous baptism, but such as is just and true,—not because it belongs to the unrighteous man, but because it is of God. And herein I am uttering no calumny against you, as you never cease to do, on some pretense or other, against the whole world; and, what is even more intolerable, you do not even bring any proof about the very points on which you found your calumnies. But I know not how this can possibly be endured, because you not only bring calumnies against holy men about unrighteous men, but you even bring a charge against the holy baptism itself, which must needs be holy in any man, however unrighteous he may be, from a comparison with the infection arising from the sins of wicked men, so that you say that baptism partakes of the character of him by whom it is possessed, or administered, or received. Furthermore, if a man partakes of the character of him in whose company he approaches sacred mysteries, and if the sacraments themselves partake of the character of the men in whom they are, holy men may well be satisfied to find consolation in the thought that they only fare like holy baptism itself in hearing false accusations from your lips. But it would be well for you to see how you are condemned out of your own mouths, if both the sober among you are counted as drunken from the infection of the drunken in your ranks, and the merciful among you become robbers from the infection of the robbers, and whatever evil is found among you in the persons of wicked men is perforce shared by those who are not wicked; and if baptism itself is unclean in all of you who are unclean, and if it is of different kinds according to the varying character of uncleanness itself, as it must be if it is perforce of the same character as the man by whom it is possessed or administered. These suppositions most undoubtedly are false, and accordingly they in no wise injure us, when you bring them forward against us without looking back upon yourselves. But they do injure you, because, when you bring them forward falsely, they do not fall on us; but since you imagine them to be true, they recoil upon yourselves.
Footnotes
550:2081Matt. 28:19, 20.
550:2082Matt. v. 9.
550:2083See above, 23, 53.
Chapter 34.—79. Petilianus said: "For if the apostles were allowed to baptize those whom John had washed with the baptism of repentance, shall it not likewise be allowed to me to baptize men guilty of sacrilege like yourselves?"
80. Augustin answered: Where then is what you said above, that there was not one baptism of John and another of Christ, but that there was one baptism, consecrated in three stages, of which three stages John gave the water, Christ the Spirit, and the Comforter the fire? Why then did the apostles repeat the water in the case of those to whom John had already administered water belonging to the one baptism which is consecrated in three stages? Surely you must see how necessary it is that every one should understand the meaning of what he is discussing.
Chapter 35.—81. Petilianus said: "Nor indeed will it be possible that the Holy Spirit should be implanted in the heart of any one by the laying on of the hands of the priest, unless the water of a pure conscience has gone before to give him birth."
82. Augustin answered: In these few words of yours two errors are involved; and one of them, indeed, has no great bearing on the question which is being discussed between us, but yet it helps to convict you of want of skill. For the Holy Spirit came upon a hundred and twenty men, without the laying on of any person’s hands, and again upon Cornelius the centurion and those who were with him, even before they were baptized. 2084 But the second error in these words of yours entirely overthrows your whole case. For you say that the water of a pure conscience must necessarily precede to give new birth, before the Holy Spirit can follow on it. Accordingly, either all the water consecrated in the name of the Father, and of the Son, and of the Holy Ghost, is water of a pure conscience, not for the merits of those by whom it is administered, or by whom it is received, but in virtue of the stainless merits of Him who instituted this baptism; or else if only a pure conscience on the part both of the ministrant and the recipient can produce the water of a pure conscience, what do you make of those whom you find to have been baptized by men who bore a conscience stained with as yet undiscovered guilt, especially if there exist among the said baptized persons any one that should confess that he at the time when he was baptized had a bad conscience, in that he might possbily have desired to use that opportunity for the accomplishment of some sinful act? When, therefore, it shall be made clear to you that neither the man who administered baptism, nor the man who received it, had a pure conscience, will you give your judgment that he ought to be baptized afresh? You will assuredly neither say nor do anything of the sort. The purity therefore of baptism is entirely unconnected with the purity or impurity of the conscience either of the giver or the recipient. Will you therefore dare to say that the deceiver, or the robber, or the oppressor of the fatherless and widows, or the sunderer of marriages, or the betrayer, the seller, the divider of the patrimony of other men, 2085 was a man of pure conscience? Or will you further dare to say that those were men of pure conscience, whom it is hard to imagine wanting in such times, men who made interest with the man I have described, that they might be baptized, not for the sake of Christ, nor for the sake of eternal life, but to conciliate earthly friendships, and to satisfy earthly desires? Further, if you do not venture to say that these were men of pure conscience, then if you find any of their number who have been baptized, give to them the water of a pure conscience, which they as yet have not received; and if you will not do this, then leave off casting in our teeth a matter which you do not understand, lest you should be forced to answer in reply to us about a matter which you know full well.
Footnotes
551:2084Acts 1:15, Acts 2:4, Acts 10:44.
551:2085Optatus Gildonianus.
Chapter 36.—83. Petilianus said: "Which Holy Spirit certainly cannot come on you, who have not been washed even with the baptism of repentance; but the water of the traditor, which most truly needs to be repented of, does but work pollution."
84. Augustin answered: As a matter of fact, not only do you not prove us to be traditors, but neither did your fathers prove that our fathers were guilty of that sin; though, even if that had been proved, the consequence would have been that they would not be our fathers, according to your earlier assertion, seeing that we had not followed their deeds: yet neither should we on their account be severed from the companionship of unity, and from the seed of Abraham, in which all nations of the earth are blessed. 2086 However, if the water of Christ be one thing, and the water of the traditor another, because Christ was not a traditor, why should not the water of Christ be one thing, and the water of a robber another, since certainly Christ was not a robber? Do you therefore baptize again after baptism by your robber, and I will baptize again after the traditor, who is neither mine nor yours; or, if one must believe the documents which are produced, who is both mine and yours; or, if we are to believe the communion of the whole world rather than the party of Donatus, who is not mine, but yours. But, by a better and a sounder judgment, because it is according to the words of the apostle, every one of us shall bear his own burden; 2087 nor is either that robber yours, if you are not yourselves robbers; nor does any traditor belong to any one either of us or you, who is not himself a traditor. And yet we are Catholics, who, following the spirit of that judgment, do not desert the unity of the Church; but you are heretics, who, on account of charges, whether true or false, which you have brought against certain men, are unwilling to maintain Christian charity with the seed of Abraham.
Footnotes
552:2086Gen. xxii. 18.
552:2087Gal. vi. 5.
Chapter 37.—85. Petilianus said: "But that the truth of this may be made manifest from the apostles, we are taught by their actions, as it is written: ‘It came to pass that while Apollos was at Corinth, Paul, having passed through the upper coasts, came to Ephesus; and finding certain disciples, he said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve.’ 2088 If, therefore, they were baptized that they might receive the Holy Ghost, why do not you, if you wish to receive the Holy Ghost, take measures to obtain a true renewing, after your falsehoods? And if we do ill in urging this, why do you seek after us? or at any rate, if it is an offense, condemn Paul in the first instance; the Paul who certainly washed off what had already existed, whereas we in you give baptism which as yet does not exist. For you do not, as we have often said before, wash with a true baptism; but you bring on men an ill repute by your empty name of a false baptism."
86. Augustin answered: "We bring no accusation against Paul, who gave to men the baptism of Christ because they had not the baptism of Christ, but the baptism of John, according to their own reply; for, being asked, Unto what were ye baptized? they answered, Unto John’s baptism; which has nothing to do with the baptism of Christ, and is neither a part of it nor a step towards it. Otherwise, either at that time the water of the baptism of Christ was renewed a second time, or if the baptism of Christ was then made perfect by the two waters, the baptism is less perfect which is given now, because it is not given with the water which was given at the hands of John. But either one of these opinions it is impious and sacrilegious to entertain. Therefore Paul gave the baptism of Christ to those who had not the baptism of Christ, but only the baptism of John.
87. But why the baptism of John, which is not necessary now, was necessary at that time, I have explained elsewhere; and the question has no bearing on the point at issue between us at the present time, except so far as that it may appear that the baptism of John was one thing, the baptism of Christ another,—just as that baptism was a different thing with which the apostle says that our fathers were baptized in the cloud and in the sea, when they passed through the Red Sea under the guidance of Moses. 2089 For the law and the prophets up to the time of John the Baptist had sacraments which foreshadowed things to come; but the sacraments of our time bear testimony that that has come already which the former sacraments foretold should come. John therefore was a foreteller of Christ nearer to Him in time than all who went before him. And because all the righteous men and prophets of former times desired to see the fulfillment of what, through the revelation of the Spirit, they foresaw would come to pass,—whence also the Lord Himself says, "That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them," 2090 —therefore it was said of John that he was more than a prophet, and that among all that were born of women there was none greater than he; 2091 because to the righteous men who went before him it was only granted to foretell the coming of Christ, but to John it was given both to foretell Him in His absence and to behold His presence, so that it should be found that to him was made manifest what the others had desired. And therefore the sacrament of his baptism is still connected with the foretelling of Christ’s coming, though as of something very soon to be fulfilled, seeing that up to his time there were still foretellings of the first coming of our Lord, of which coming we have now announcements, but no longer predictions. But the Lord, teaching the way of humility, condescended to make use of the sacraments which He found here in reference to the foretelling of His coming, not in order to assist the operation of His cleansing, but as an example for our piety, that so He might show to us with what reverence we ought to receive those sacraments which bear witness that He is already come, when He did not disdain to make use of those which foreshadowed His coming in the future. And John, therefore, though the nearest to Christ in point of time, and within one year of the same age with Him, yet, while he was baptizing, went before the way of Christ who was still to come; for which reason it was said of him, "Behold, I send my messenger before Thy face, which shall prepare Thy way before Thee." 2092 And he himself preached, saying, "There cometh one mightier than I after me." 2093 In like manner, therefore, the circumcision on the eighth day, which was given to the patriarchs, foretold our justification, to the putting away of carnal lusts through the resurrection of our Lord, which took place after the seventh day, which is the Sabbath-day, on the eighth, that is, the Lord’s day, which fell on the third day after His burial; yet the infant Christ received the same circumcision of the flesh, with its prophetic signification. And as the Passover, which was celebrated by the Jews with the slaying of a lamb, prefigured the passion of our Lord and His departure from this world to the Father, yet the same Lord celebrated the same Passover with His disciples, when they reminded Him of it, saying, Where wilt Thou that we prepare for Thee to eat the Passover? 2094 so too He Himself also received the baptism of John, which formed a part of the latest foretelling of His coming. But as the Jews’ circumcision of the flesh is one thing, and the ceremony which we observe on the eighth day after persons are baptized is another; 2095 and the Passover which the Jews still celebrate with the slaying of a lamb is one thing, 2096 and that which we receive in the body and blood of our Lord is another,—so the baptism of John was one thing, the baptism of Christ is another. For by the former series of rites the latter were foretold as destined to arrive; by these latter the others are declared to be fulfilled. And even though Christ received the others, yet are they not necessary for us, who have received the Lord Himself who was foretold in them. But when the coming of our Lord was as yet recent, it was necessary for any one who had received the former that he should be imbued with the latter also; but it was wholly needless that any one who had been so imbued should be compelled to go back to the former rites.
88. Wherefore do not seek to raise confusion out of the baptism of John, the source and intention of which was either such as I have here set forth; or if any other better explanation of it can be given, this much still is clear, that the baptism of John and the baptism of Christ are two distinct and separate things, and that the former was expressly called the baptism of John, as is clear both from the answer of those men whose case you quoted, and from the words of our Lord Himself, when he says, "The baptism of John, whence was it? from heaven, or of men?" 2097 But the latter is never called the baptism of Cæcilianus, or of Donatus, or of Augustin, or of Petilianus, but the baptism of Christ. For if you think that we are shameless, because we will not allow that any one should be baptized after baptism from us, although we see that men were baptized again who had received the baptism of John, who certainly is incomparably greater than ourselves, will you maintain that John and Optatus were of equal dignity? The thing appears ridiculous. And yet I fancy that you do not hold them to be equals, but consider Optatus the greater of the two. For the apostle baptized after baptism by John: you venture to baptize no one after baptism by Optatus. Was it because Optatus was in unity with you? I know not with what heart a theory like this can be maintained, if the friend of the Count, 2098 who had in the Count a god for his companion, is said to have been in unity, and the friend of the Bridegroom to have been excluded from it. But if John was preeminently in unity, and far more excellent and greater than all of us and all of you, and yet the Apostle Paul baptized after him, why do you then not baptize after Optatus? Unless indeed it be that your blindness brings you into such a strait that you should say that Optatus had the power of giving the Holy Spirit, and that John had not! And if you do not say this, for fear of being ridiculed for your madness even by the insane themselves, what answer will you be able to make when you are asked why men should have required to be baptized after receiving baptism from John, while no one needs to be baptized after receiving it from Optatus, unless it be that the former were baptized with the baptism of John, while, whenever any one is baptized with the baptism of Christ, whether he be baptized by Paul or by Optatus, there is no difference in the nature of his baptism, though there is so great a difference between Paul and Optatus? Return then, O ye transgressors, to a right mind, 2099 and do not seek to weigh the sacraments of God by considerations of the characters and deeds of men. For the sacraments are holy through Him to whom they belong; but when taken in hand worthily, they bring reward, when unworthily, judgment. And although the men are not one who take in hand the sacrament of God worthily or unworthily, yet that which is taken in hand, whether worthily or unworthily, is the same; so that it does not become better or worse in itself, but only turns to the life or death of those who handle it in either case. And in respect of what you said, that "in those whom Paul baptized after they had received the baptism of John, he washed off what had already existed," you certainly would not have said it had you taken a moment to consider what you were saying. For if the baptism of John required washing off, it must, beyond all doubt, have had some foulness in it. Why then should I press you further? Recollect or read, and see whence John received it, so shall you see against whom you have uttered that blasphemy; and when you have discovered this, your heart will surely be beaten, if a rein be not set on your tongue.
89. To come next to what you think you say against us with so much point: "If we do ill in urging this, why do you seek after us?" cannot you even yet call to mind that only those are sought after who have perished? Or is the incapacity for seeing this an element in your ruin? For the sheep might say to the shepherd with equal absurdity, If I do wrong in straying from the flock, why do you search after me? not understanding that the very reason why it is being sought is because it thinks there is no need for seeking it. But who is there that seeks for you, either through His Scriptures, or by catholic and conciliatory voices, or by the scourgings of temporal afflictions, save only Him who dispenses that mercy to you in all things? We therefore seek you that we may find you; for we love you that you should have life, with the same intensity with which we hate your error, that it might be destroyed which seeks to ruin you, so long as it is not itself involved in your destruction. And would to God that we might seek you in such a manner as even to find, and be able to say with rejoicing of each one of you, "He was dead, and is alive again; he was lost, and is found!" 2100
Footnotes
552:2088Acts xix. 1-7.
552:20891 Cor. 10:1, 2.
553:2090Matt. xiii. 17.
553:2091Matt. 11:9, 11.
553:2092Mark 1:2, Mal. 3:1.
553:2093Mark i. 7.
553:2094Matt. xxvi. 17.
553:2095In his treatise on the Sermon on the Mount, Book I. iv. 12, Augustin again compares the "celebratio octavarum feriarum quas in regeneratione novi hominis celebramus" with the circumcision on the eighth day; and in Serm. 376, c. ii. 2, he says that the heads of the infants were uncovered on the eighth day, as a token of liberty. Cp. Bingham, Orig. Sacr. XII. iv. 3.
553:2096Augustin apparently supposed that the sacrifice of the paschal lamb was still observed among the Jews of the dispersion; cp. Retract. I. x. 2. It was, however, forbidden them to sacrifice the Passover except in the place which the Lord should choose to place His name there; and hence the Jews, though they observe the other paschal solemnities, abstain from the sacrifice of the lamb.
553:2097Matt. xxi. 25.
554:2098Gildo; see above, 23, 53.
554:2099Isa. xlvi. 8.
554:2100Luke xv. 32.
Chapter 38.—90. Petilianus said: "If you declare that you hold the Catholic Church, the word ‘catholic’ is merely the Greek equivalent for entire or whole. But it is clear that you are not in the whole, because you have gone aside into the part."
91. Augustin answered: I too indeed have attained to a very slight knowledge of the Greek language, scarcely to be called knowledge at all, yet I am not shameless in saying that I know that ὅλον means not "one," but "the whole;" and that καθ’ ὅλον means "according to the whole:" whence the Catholic Church received its name, according to the saying of the Lord, "It is not for you to know the times, which the Father hath put in His own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in Judea, and in Samaria, and even in the whole earth." 2101 Here you have the origin of the name "Catholic." But you are so bent upon running with your eyes shut against the mountain which grew out of a small stone, according to the prophecy of Daniel, and filled the whole earth, 2102 that you actually tell us that we have gone aside into a part, and are not in the whole among those whose communion is spread throughout the whole earth. But just in the same way as, supposing you were to say that I was Petilianus, I should not be able to find any method of refuting you unless I were to laugh at you as being in jest, or mourn over you as being mad, so in the present case I see that I have no other choice but this; and since I do not believe that you are in jest, you see what alternative remains.
Footnotes
554:2101Acts 1:7, 8.
555:2102Dan. ii. 35.
Chapter 39.—92. Petilianus said: "But there is no fellowship of darkness with light, nor any fellowship of bitterness with the sweet of honey; there is no fellowship of life with death, of innocence with guilt, of water with blood; the lees have no fellowship with oil though they are related to it as being its dregs, but everything that is reprobate will flow away. It is the very sink of iniquity; according to the saying of John, ‘They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us.’ 2103 There is no gold among their pollution: all that is precious has been purged away. For it is written, ‘As gold is tried in the furnace, so also are the just tried by the harassing of tribulation.’ 2104 Cruelty is not a part of gentleness, nor religion a part of sacrilege; nor can the party of Macarius 2105 in any way be part of us, because he pollutes the likeness of our rite. For the enemy’s line, which fills up an enemy’s name, is no part of the force to which it is opposed; but if it is truly to be called a part, it will find a suitable motto in the judgment of Solomon, ‘Let their part be cut off from the earth.’" 2106
93. Augustin answered: What is it but sheer madness to utter these taunts without proving anything? You look at the tares throughout the world, and pay no heed to the wheat, although both have been bidden to grow together throughout the whole of it. You look at the seed sown by the wicked one, which shall be separated in the time of harvest, 2107 and you pay no heed to the seed of Abraham, in which all nations of the earth shall be blessed. 2108 Just as though you were already a purged mass, and virgin honey, and refined oil, and pure gold, or rather the very similitude of a whited wall. For, to say nothing of your other faults, do the drunken form a portion of the sober, or are the covetous reckoned among the portion of the wise? If men of gentle temper appropriate the term of light, where shall the madness of the Circumcelliones be esteemed to be, excepting in the darkness? Why then is baptism, given by men like these, held valid among you, and the same baptism of Christ not held valid, by whatsoever men it may be administered throughout the world? You see, in fact, that you are separated from the communion of the whole world in so far as this, that you are not indeed all drunk, nor all of you covetous, nor all men of violence, but that you are all heretics, and, in virtue of this, are all impious and all sacrilegious.
94. But as to your saying that the whole world that rejoices in Christian communion is the party of Macarius, who with any remnant of sanity in his brain could make such a statement? But because we say that you are of the party of Donatus, you therefore seek for a man of whose party you may say we are; and, being in a great strait, you mention the name of some obscure person, who, if he is known in Africa, is certainly unknown in any other quarter of the globe. And therefore hearken to the answer made to you by all the seed of Abraham from every corner of the earth: Of that Macarius, to whose party you assert us to belong, we know absolutely nothing. Can you reply in turn that you know nothing of Donatus? But even if we were to say that you are the party of Optatus, which of you can say that he is unacquainted with Optatus, unless in the sense that he does not know him personally, as perhaps he does not know Donatus either? But you acknowledge that you rejoice in the name of Donatus, do you also take any pleasure in the name of Optatus? What then can the name of Donatus profit you, when all of you alike are polluted by Optatus? What advantage can you derive from the sobriety of Donatus, when you are defiled by the drunkenness of the Circumcelliones? What, according to your views, are you profited by the innocence of Donatus, when you are stained by the rapacity of Optatus? For this is your mistake, that you think that the unrighteousness of a man has more power in infecting his neighbor than the righteousness of a man has in purifying those around him. Therefore, if two share in common the sacraments of God, the one a just man, the other an unrighteous one, but so that neither the former should imitate the unrighteousness of the latter, nor the latter the righteousness of the former, you say that the result is not that both are made just, but that both are made unrighteous; so that also that holy thing, which both receive in common, becomes unclean and loses its original holiness. When does unrighteousness find for herself such advocates as these, through whose madness she is esteemed victorious? How comes it then that, in the midst of such mistaken perversity, you congratulate yourselves upon the name of Donatus, when it shows not that Petilianus deserves to be what Donatus is, but that Donatus is compelled to be what Optatus is? But let the house of Israel say, "God is my portion for ever;" 2109 let the seed of Abraham say in all nations "The Lord is the portion of mine inheritance." 2110 For they know how to speak through the gospel of the glory of the blessed God. For you, too, through the sacrament which is in you, like Caiaphas the persecutor of the Lord, prophesy without being aware of it. 2111 For what in Greek is expressed by the word Μαχάριος is in our language simply "Blessed;" and in this way certainly we are of the party of Macarius, the Blessed One. For what is more blessed than Christ, of whose party we are, after whom all the ends of the earth are called, and to whom they all are turned, and in whose sight all the countries of the nations worship? Therefore the party of this Macarius, that is to say, of this Blessed One, feels no apprehension at your last curse, distorted from the words of Solomon, lest it should perish from the earth. For what is said by him of the impious you endeavor to apply to the inheritance of Christ, and you strive to prove that this has been achieved with inexpressible impiety; for when he was speaking of the impious, he says, "Let their portion perish from off the earth." 2112 But when you say, with reference to the words of Scripture, "I shall give Thee the heathen for Thine inheritance," 2113 and "all the ends of the world shall remember and turn unto the Lord," 2114 that the promise contained in them has already perished from the earth, you are seeking to turn against the inheritance of Christ what was foretold about the lot of the impious; but so long as the inheritance of Christ endures and increases, you are perishing in saying such things. For you are not in every case prophesying through the sacrament of God, since in this case you are merely uttering evil wishes through your own madness. But the prophecy of the true prophets is more powerful than the evil speaking of the false prophets.
Footnotes
555:21031 John ii. 19.
555:2104Apparently from Wisd. iii. 6.
555:2105Macarius acted as imperial commissioner with Paulus, c. 348, to settle the disputes between Donatists and Catholics, but only to the further exasperation of the former, who accused him of intrusion and murder, and thereafter called their opponents Macarians.
555:2106Prov. ii. 22.
555:2107Matt. xiii. 24-30.
555:2108Gen. xxii. 18.
556:2109Ps. lxxiii. 26.
556:2110Ps. xvi. 5.
556:2111John xi. 51.
556:2112Prov. ii. 22.
556:2113Ps. ii. 8.
556:2114Ps. xxii. 27.
Chapter 40.—95. Petilianus said: "Paul the apostle also bids us, ‘Be ye not unequally yoked with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?’" 2115
96. Augustin answered: I recognize the words of the apostle; but how they can help you I cannot see at all. For which of us says that there is any fellowship between righteousness and unrighteousness, even though the righteous and the unrighteous, as in the case of Judas and Peter, should be alike partakers of the sacraments? For from one and the same holy thing Judas received judgment to himself and Peter salvation, just as you received the sacrament with Optatus, and, if you were unlike him, were not therefore partakers in his robberies. Or is robbery not unrighteousness? Who would be mad enough to assert that? What fellowship was there, then, on the part of your righteousness with his unrighteousness, when you approached together to the same altar?
Footnotes
556:21152 Cor. 6:14, 15.
Chapter 41.—97. Petilianus said: "And, again, he taught us that schisms should not arise, in the following terms: ‘Now this I say, that every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?’" 2116
98. Augustin answered: Remember all of you who read this, it was Petilianus who quoted these words from the apostle. For who could have believed that he would have brought forward words which tell so much for us against himself?
Footnotes
556:21161 Cor. 1:12, 13.
Chapter 42.—99. Petilianus said: "If Paul uttered these words to the unlearned and to the righteous, I say this to you who are unrighteous, Is Christ divided, that you should separate yourselves from the Church?"
100. Augustin answered: I am afraid lest any one should think that in this work of mine the writer has made a mistake, and has written the heading Petilianus said, when he ought to have written Augustin answered. But I see what your object is: you wished, as it were, to preoccupy the ground, lest we should bring those words in testimony against you. But what have you really done, except to cause them to be quoted twice? If, therefore, you are so much pleased with hearing the words which make against you, as to render it necessary that they should be repeated, hear, I pray you, these words as coming from me, Petilianus: Is Christ divided, that you should separate yourselves from the Church?
Chapter 43.—101. Petilianus said: "Can it be that the traitor Judas hung himself for you, or did he imbue you with his character, that, following his deeds, you should seize on the treasures of the Church, and sell for money to the powers of this world us who are the heirs of Christ?"
102. Augustin answered: Judas did not die for us, but Christ, to whom the Church dispersed throughout the world says, "So shall I have wherewith to answer him that reproacheth me: for I trust in Thy word." 2117 When, therefore, I hear the words of the Lord, saying, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and even in the whole earth," 2118 and through the voice of His prophet, "Their sound is gone out through all the earth, and their words into the ends of the world," 2119 no bodily admixture of evil ever is able to disturb me, if I know how to say, "Be surety for Thy servant for good: let not the proud oppress me." 2120 I do not, therefore, concern myself about a vain calumniation when I have a substantial promise. But if you complain about matters or places appertaining to the Church, which you used once to hold, and hold no longer, then the Jews also may say that they are righteous, and reproach us with unrighteousness, because the Christians now occupy the place in which of old they impiously reigned. What then is there unfitting, if, according to a similar will of the Lord, the Catholics now hold the things which formerly the heretics used to have? For against all such men as this, that is to say, against all impious and unrighteous men, those words of the Lord have force, "The kingdom of God shall be taken from you, and be given to a nation bringing forth the fruits thereof;" 2121 or is it written in vain, "The righteous shall eat of the labors of the impious"? 2122 Wherefore you ought rather to be amazed that you still possess something, than that there is something which you have lost. But neither need you wonder even at this, for it is by degrees that the whitened wall falls down. Yet look back at the followers of Maximianus, see what places they possessed, and by whose agency and under whose attacks they were driven from them, and do you venture, if you can, to say that to suffer things like these is righteousness, while to do them is unrighteousness. In the first place, because you did the deed, and they suffered them; and secondly, because, according to the rule of this righteousness, you are found to be inferior. For they were driven from the ancient palaces by Catholic emperors acting through judges, while you are not even driven forth by the mandates of the emperors themselves from the basilicas of unity. For what reason is this, save that you are of less merit, not only than the rest of your colleagues, but even than those very men whom you assuredly condemned as guilty of sacrilege by the mouth of your plenary Council?
Footnotes
557:2117Ps. cxix. 42.
557:2118Acts i. 8.
557:2119Ps. xix. 4.
557:2120Ps. cxix. 122.
557:2121Matt. xxi. 43.
557:2122Ps. cv. 44.
Chapter 44.—103. Petilianus said: "For we, as it is written, when we are baptized, put on Christ who was betrayed; 2123 you, when you are infected, put on Judas the betrayer."
104. Augustin answered: I also might say, You when you are infected put on Optatus the betrayer, the robber, the oppressor, the separater of husband and wife; but far be it from me that the desire of returning an evil word should provoke me into any falsehood: for neither do you put on Optatus, nor we Judas. Therefore, if each one who comes to us shall answer to our questions that he has been baptized in the name of Optatus, he shall be baptized in the name of Christ; and if you baptized any that came from us and said that they had been baptized in the name of the traitor Judas, in that case we have no fault to find with what you have done. But if they had been baptized in the name of Christ, do you not see what an error you commit in thinking that the sacraments of God can undergo change through any changeableness of human sins, or be polluted by defilement in the life of any man?
Footnotes
557:2123Gal. iii. 27.
Chapter 45.—105. Petilianus said: "But if these are the parties, the name of member of a party is no prejudice against us. For there are two ways, the one narrow, in which we walk; the other is for the impious, wherein they shall perish. And yet, though the designations be alike, there is a great difference in the reality, that the way of righteousness should not be defiled by fellowship in a name. "
106. Augustin answered: You have been afraid of the comparison of your numbers with the multitude throughout the world; and therefore, in order to win praise for the scantiness of your party, you have sought to bring in the comparison of yourself walking in the narrow path. Would to God that you had betaken yourself not to its praise, but to the path itself! Truly you would have seen that there was the same scantiness in the Church of all nations; but that the righteous are said to be few in comparison with the multitude of the unrighteous, just as, in comparison with the chaff, there may be said to be few grains of corn in the most abundant crop, and yet these very grains of themselves, when brought into a heap, fill the barn. For the followers of Maximianus themselves will surpass you in this scantiness of number, if you think that righteousness consists in this, as well as in the persecution involved in the loss of places which they held.
Chapter 46.—107. Petilianus said: "In the first Psalm David separates the blessed from the impious, not indeed making them into parties, but excluding all the impious from holiness. ‘Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners.’ Let him who had strayed from the path of righteousness, so that he should perish, return to it again. ‘Nor sitteth in the seat of the scornful.’ 2124 When he gives this warning, O ye miserable men, why do you sit in that seat? ‘But his delight is in the law of the Lord; and in His law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season: his leaf also shall not wither; and whatsoever he doeth shall prosper. The ungodly are not so: but are like the chaff which the wind driveth away.’ He blindeth their eyes, so that they should not see. ‘Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.’" 2125
108. Augustin answered: Who is there in the Scriptures that would not distinguish between these two classes of men? But you slanderously charge the corn with the offenses of the chaff; and being yourselves mere chaff, you boast yourselves to be the only corn. But the true prophets declare that both these classes have been mingled together throughout the whole world, that is, throughout the whole corn-field of the Lord, until the winnowing which is to take place on the day of judgment. But I advise you to read that first Psalm in the Greek version, and then you will not venture to reproach the whole world with being of the party of Macarius; because you will perhaps come to understand of what Macarius there is a party among all the saints, who throughout all nations are blessed in the seed of Abraham. For what stands in our language as "Blessed is the man," is in Greek Μαχάριος ἀνήρ. But that Macarius who offends you, if he is a bad man, neither belongs to this division, nor is to its prejudice. But if he is a good man, let him prove his own work, that he may have glory in himself alone, and not in another. 2126
Footnotes
558:2124Et super cathedram pestilentiæ, cp. Hieron.
558:2125Ps. i.
558:2126Gal. vi. 4.
Chapter 47.—109. Petilianus said: "But the same Psalmist has sung the praises of our baptism. ‘The Lord is my shepherd, I shall not want. He maketh me to lie down in the green pastures: He leadeth me beside the still waters. He restoreth my soul: He leadeth me in the paths of righteousness for His name’s sake. Yea, though I walk through the valley of the shadow of death,’—though the persecutor, he means, should slay me,—‘I will fear no evil: for Thou art with me; Thy rod and Thy staff comfort me.’ It was by this that it conquered Goliath, being armed with the anointing oil. ‘Thou hast prepared a table before me in the presence of mine enemies: Thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord for ever.’" 2127
110. Augustin answered: This psalm speaks of those who receive baptism aright, and use as holy what is so holy. For those words have no reference even to Simon Magus, who yet received the same holy baptism; and because he would not use it in a holy way, he did not therefore pollute it, or show that in such cases it should be repeated. But since you have made mention of Goliath, listen to the psalm which treats of Goliath himself, and see that he is portrayed in a new song; for there it is said, "I will sing a new song unto Thee, O God: upon a psaltery, and an instrument of ten strings, will I sing praise unto Thee." 2128 And see whether he belongs to this song who refuses to communicate with the whole earth. For elsewhere it is said, "O sing unto the Lord a new song; sing unto the Lord, all the earth." 2129 Therefore the whole earth, with whom you are not in unity, sings the new song. And these too are the words of the whole earth, "The Lord is my shepherd, I shall not want," etc. These are not the words of the tares, though they be endured until the harvest in the same crop. They are not the words of the chaff, but of the wheat, although they are nourished by one and the same rain, and are threshed out on the same threshing-floor at the same time, till they shall be separated the one from the other by the winnowing at the last day. And yet these both assuredly have the same baptism, though they are not the same themselves. But if your party also were the Church of God, you would certainly confess that this psalm has no application to the infuriated bands of the Circumcelliones. Or if they too themselves are led through the paths of righteousness, why do you deny that they are your associates, when you are reproached with them, although, for the most part, you console yourselves for the scantiness of your section, not by the rod and staff of the Lord, but by the cudgels of the Circumcelliones, with which you think that you are safe even against the Roman laws,—to bring oneself into collision with which is surely nothing less than to walk through the valley of the shadow of death? But he with whom the Lord is, fears no evils. Surely, however, you will not venture to say that the words which are sung in this song belong even to those infuriated men, and yet you not only acknowledge, but ostentatiously set forth the fact that they have baptism. These words, therefore, are not used by any who are not refreshed by the holy water, as are all the righteous men of God; not by those who are brought to destruction by using it, as was that magician when baptized by Philip: and yet the water itself in both kinds of men is the same, and of the same degree of sanctity. These words are not used except by those who will belong to the right hand; but yet both sheep and goats feed in the same pasture under one Shepherd, until they shall be separated, that they may receive their due reward. These words are not used except by those who, like Peter, receive life from the table of the Lord, not judgment, as did Judas; and yet the supper was itself the same to both, but it was not of the same profit to both, because they were not one. These words are not used except by those who, by being anointed with the sacred oil, are blessed in spirit also, as was David; not merely consecrated in the body only, as was Saul: and yet, as they had both received the same outward sign, it was not the sacrament, but the personal merit that was different in the two cases. These words are not used except by those who, with converted heart, receive the cup of the Lord unto eternal life; not by those who eat and drink damnation to themselves, as the apostle says: 2130 and yet, though they are not one, the cup which they receive is one, exerting its power on the martyrs that they should obtain a heavenly reward, not on the Circumcelliones, that they should mark precipices with death. Remember, therefore, that the characters of bad men in no wise interfere with the virtue of the sacraments, so that their holiness should either be destroyed, or even diminished; but that they injure the unrighteous men themselves, that they should have them as witnesses of their damnation, not as aids to health. For beyond all doubt you should have taken into consideration the actual concluding words of this psalm, and have understood that, on account of those who forsake the faith after they have been baptized, it cannot be said by all who receive holy baptism that "I will dwell in the house of the Lord for ever:" and yet, whether they abide in the faith, or whether they have fallen away, though they themselves are not one, their baptism is one, and though they themselves are not both holy, yet the baptism in both is holy; because even apostates, if they return, are not baptized as though they had lost the sacrament, but undergo humiliation, because they have done a despite to it which remains in them.
Footnotes
558:2127Ps. xxiii.
558:2128Ps. cxliv. 9.
558:2129Ps. xcvi. 1.
559:21301 Cor. xi. 29.
Chapter 48.—111. Petilianus said: "Yet that you should not call yourselves holy, in the first place, I declare that no one has holiness who has not led a life of innocence."
112. Augustin answered: Show us the tribunal where you have been enthroned as judge, that the whole world should stand for trial before you, and with what eyes you have inspected and discussed, I do not say the consciences, but even the acts of all men, that you should say that the whole world has lost its innocence. He who was carried up as far as the third heaven says, "Yea, I judge not mine own self;" 2131 and do you venture to pronounce sentence on the whole world, throughout which the inheritance of Christ is spread abroad? In the next place, if what you have said appears to you to be sufficiently certain, that "no one has holiness who has not led a life of innocence," I would ask you, if Saul had not the holiness of the sacrament, what was in him that David reverenced? But if he had innocence, why did he persecute the innocent? For it was on account of the sanctity of his anointing that David honored him while alive, and avenged him after he was dead; and because he cut off so much as a scrap from his garment, he trembled with a panic-stricken heart. Here you see that Saul had not innocence, and yet he had holiness,—not the personal holiness of a holy life (for that no one can have without innocence), but the holiness of the sacrament of God, which is holy even in unrighteous men.
Footnotes
559:21311 Cor. iv. 3.
Chapter 49.—113. Petilianus said: "For, granting that you faithless ones are acquainted with the law, without any prejudice to the law itself, I may say so much as this, the devil knows it too. For in the case of righteous Job he answered the Lord God concerning the law as though he were himself righteous, as it is written, "And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a man without malice, a true worshipper of God abstaining from every evil; and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause?" 2132 And Satan answered the Lord, Skin for skin, yea, all that a man hath will he give for his life. Behold he speaks in legal phrase, even when he is striving against the law. And a second time he endeavored thus to tempt the Lord Christ with his discourse, as it is written, ‘The devil taketh Jesus into the holy city, and setteth Him on a pinnacle of the temple, and saith unto Him, If thou be the Son of God, cast thyself down: for it is written, He shall give His angels charge concerning thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shall not tempt the Lord thy God.’ 2133 You know the law, I say, as did the devil, who is conquered in his endeavors, and blushes in his deeds."
114. Augustin answered: I might indeed ask of you in what law the words are written which the devil used when he was uttering calumnies against the holy man Job, if the position which I am set to prove were this, that you yourself are unacquainted with the law which you assert the devil to have known, but as this is not the question at issue between us, I pass it by. But you have endeavored in such sort to prove that the devil is skilled in the law, as though we maintained that all who know the law are just. Accordingly, I do not see in what manner you are assisted by what you have chosen to quote concerning the devil,—unless, indeed, it may be that we should be thereby reminded how you imitate the devil himself. For as he brought forward the words of the law against the Author of the law, so you also out of the words of the law bring accusation against men whom you do not know, that you may resist the promises of God which are made in that very self-same law. Then I should be glad if you would tell me in whose honor do those confessors of yours achieve their martyrdom, when they throw themselves over precipices,—in honor of Christ, who thrust the devil from Him when he made a like suggestion, or rather in honor of the devil himself, who suggested such a deed to Christ? There are two especially vile and customary deaths resorted to by those who kill themselves,—hanging and the precipice. You assuredly said in the earlier part of this epistle, "The traitor hung himself: he left this death to all who are like him." This has no application whatever to us; for we refuse to reverence with the name of martyr any who have strangled themselves. With how much greater show of reason might we say against you, That master of all traitors, the devil, wished to persuade Christ to throw Himself headlong down, and was repulsed! What, therefore, must we say of those whom he persuaded with success? What, indeed, except that they are the enemies of Christ, the friends of the devil, the disciples of the seducer, the fellow-disciples of the traitor? For both have learned to kill themselves from the same master,—Judas by hanging himself, the others by throwing themselves over precipices.
Footnotes
560:2132Job 2:3, 4.
560:2133Matt. iv. 5-7.
Chapter 50.—115. Petilianus said: "But that we may destroy your arguments one by one, if you call yourselves by the name of priests, it was said by the Lord God, through the mouth of His prophet, ‘The vengeance of the Lord is upon the false priests.’"
116. Augustin answered: Seek rather what you may say with truth, not whence you may derive abusive words; and what you may teach, not what reproaches you may cast in our teeth.
Chapter 51.—117. Petilianus said: "If you wretched men claim for yourselves a seat, as we said before, you assuredly have that one of which the prophet and psalmist David speaks as being the seat of the scornful. 2134 For to you it is rightly left, seeing that the holy cannot sit therein."
118. Augustin answered: Here again you do not see that this is no kind of argument, but empty abuse. For this is what I said a little while ago, You utter the words of the law, but take no heed against whom you utter them; just as the devil uttered the words of the law, but failed to perceive to whom he uttered them. He wished to thrust down our Head, who was presently to ascend on high; but you wish to reduce to a small fraction the body of that same Head which is dispersed throughout the entire world. Certainly you yourself said a little time before that we know the law, and speak in legal terms, but blush in our deeds. Thus much indeed you say without a proof of anything; but even though you were to prove it of some men, you would not be entitled to assert it of these others. However, if all men throughout all the world were of the character which you most vainly charge them with, what has the chair done to you of the Roman Church, in which Peter sat, and which Anastasius fills to-day; or the chair of the Church of Jerusalem, in which James once sat, and in which John sits today, with which we are united in catholic unity, and from which you have severed yourselves by your mad fury? Why do you call the apostolic chair a seat of the scornful? If it is on account of the men whom you believe to use the words of the law without performing it, do you find that our Lord Jesus Christ was moved by the Pharisees, of whom He says, "They say, and do not," to do any despite to the seat in which they sat? Did He not commend the seat of Moses, and maintain the honor of the seat, while He convicted those that sat in it? For He says, "They sit in Moses’ seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not." 2135 If you were to think of these things, you would not, on account of men whom you calumniate, do despite to the apostolic seat, in which you have no share. But what else is conduct like yours but ignorance of what to say, combined with want of power to abstain from evil-speaking?
Footnotes
560:2134Ps. i. 1.
561:2135Matt. 23:2, 3.
Chapter 52.—119. Petilianus said: "If you suppose that you can offer sacrifice, God Himself thus speaks of you as most abandoned sinners: ‘The wicked man,’ He says, ‘that sacrificeth a calf is as if he cut off a dog’s neck; and he that offereth an oblation, as if he offered swine’s blood.’ 2136 Recognize herein your sacrifice, who have already poured out human blood. And again He says, ‘Their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted.’" 2137
120. Augustin answered: We say that in the case of every man the sacrifice that is offered partakes of the character of him who approaches to offer it, or approaches to partake of it; and that those eat of the sacrifices of such men, who in approaching to them partake of the character of those who offer them. Therefore, if a bad man offer sacrifice to God, and a good man receive it at his hands, the sacrifice is to each man of such character as he himself has shown himself to be, since we find it also written that "unto the pure all things are pure." 2138 In accordance with this true and catholic judgment, you too are free from pollution by the sacrifice of Optatus, if you disapproved of his deeds. For certainly his bread was the bread of mourners, seeing that all Africa was mourning under his iniquities. But the evil involved in the schism of all your party makes this bread of mourners common to you all. For, according to the judgment of your Council, Felicianus of Musti was a shedder of man’s blood. For you said, in condemning them, 2139 "Their feet are swift to shed blood." 2140 See therefore what kind of sacrifice he offers whom you hold to be a priest, when you have yourselves convicted him of sacrilege. And if you think that this is in no way to your prejudice, I would ask you how the emptiness of your calumnies can be to the prejudice of the whole world?
Footnotes
561:2136Isa. lxvi. 3.
561:2137Hos. ix. 4.
561:2138Tit. i. 15.
561:2139In the Council of Bagai.
561:2140Ps. xiv. 3, cp. LXX. and Hieron.
Chapter 53.—121. Petilianus said: "If you make prayer to God, or utter supplication, it profits you absolutely nothing whatsoever. For your blood-stained conscience makes your feeble prayers of no effect; because the Lord God regards purity of conscience more than the words of supplication, according to the saying of the Lord Christ, ‘Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.’ 2141 The will of God unquestionably is good, for therefore we pray as follows in the holy prayer, ‘Thy will be done in earth, as it is in heaven,’ 2142 that, as His will is good, so it may confer on us whatever may be good. You therefore do not do the will of God, because you do what is evil every day."
122. Augustin answered: If we on our side were to utter against you all that you assert against us, would not any one who heard us consider that we were rather insane litigants than Christian disputants, if he himself were in his senses? We do not, therefore, render for railing. For it is not fitting that the servant of the Lord should strive; but he should be gentle unto all men, willing to learn, in meekness instructing those that oppose themselves. 2143 If, therefore, we reproach you with those who daily do what is evil among you, we are guilty of striving unbefittingly, accusing one for the sins of another. But if we admonish you, that as you are unwilling that these things should be brought against yourselves, so you should abstain from bringing against us the sins of other men, we then in meekness are instructing you, solely in the hope that some time you will return to a better mind.
Footnotes
561:2141Matt. vii. 21.
561:2142Matt. vi. 10.
562:21432 Tim. 2:24, 25.
Chapter 54.—123. Petilianus said: "But if it should so happen, though whether it be so I cannot say, that you cast out devils, neither will this in you do any good; because the devils themselves yield neither to your faith nor to your merits, but are driven out in the name of the Lord Jesus Christ."
124. Augustin answered: God be thanked that you have at length confessed that the invocation of the name of Christ may be of profit for the salvation of others, even though it be invoked by sinners! Hence, therefore, you may understand that when the name of Christ is invoked, the sins of one man do not stand in the way of the salvation of another. But to determine in what manner we invoke the name of Christ, we require not your judgment, but the judgment of Christ Himself who is invoked by us; for He alone can know in what spirit He is invoked. Yet from His own words we are assured that He is invoked to their salvation by all nations, who are blessed in the seed of Abraham.
Chapter 55.—125. Petilianus said: "Even though you do very virtuous actions, and perform miraculous works, yet on account of your wickedness the Lord does not know you; even so, according to the words of the Lord Himself, ‘Many will say to me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity.’" 2144
126. Augustin answered: We acknowledge the word of the Lord. Hence also the apostle says, "Though I have all faith, so that I could remove mountains, and have not charity, I am nothing." 2145 Here therefore we must inquire who it is that has charity: you will find that it is no one else but those who are lovers of unity. For as to the driving out of devils, and as to the working of miracles, seeing that very many do not do such things who yet belong to the kingdom of God, and very many do them who do not belong to it, neither our party nor your party have any cause for boasting, if any of them chance to have this power, since the Lord did not think it right that even the apostles, who could truly do such things both to profit and salvation, should boast in things like this, when He says to them, "In this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven." 2146 Wherefore all those things which you have advanced from the writings of the gospel I also might repeat to you, if I saw you working the powerful acts of signs and miracles; and so might you repeat them to me, if you saw me doing things of a like sort. Let us not, therefore, say one to another what may equally be said on the other side as well; and, putting aside all quibbles, since we are inquiring where the Church of Christ is to be found, let us listen to the words of Christ Himself, who redeemed it with His own blood: "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and even in the whole earth." 2147 You see then who it is with whom a man refuses to communicate who will not communicate with this Church, which is spread throughout all the world, if at least you hear whose words these are. For what is a greater proof of madness than to hold communion with the sacraments of the Lord, and to refuse to hold communion with the words of the Lord? Such men at any rate are likely to say, In Thy name have we eaten and drunken, and to hear the words, "I never knew you," 2148 seeing that they eat His body and drink His blood in the sacrament, and do not recognize in the gospel His members which are spread abroad throughout the earth, and therefore are not themselves counted among them in the judgment.
Footnotes
562:2144Matt. 7:22, 23.
562:21451 Cor. xiii. 2.
562:2146Luke x. 20.
562:2147Acts i. 8.
562:2148Matt. 7:22, 23.
Chapter 56.—127. Petilianus said: "But even if, as you yourselves suppose, you are following the law of the Lord in purity, let us nevertheless consider the question of the most holy law itself in a legal form. The Apostle Paul says, ‘The law is good, if a man use it lawfully.’ 2149 What then does the law say? ‘Thou shalt not kill.’ What Cain the murderer did once, you have often done in slaying your brethren."
128. Augustin answered: We do not wish to be like you: for there are not wanting words which might be uttered, as you too utter these; and known also, for you do not know these; and set forth in the conduct of a life, as these are not set forth by you.
Footnotes
562:21491 Tim. i. 8.
Chapter 57.—129. Petilianus said: "It is written, ‘Thou shalt not commit adultery.’ Each one of you, even though he be chaste in his body, yet in spirit is an adulterer, because he pollutes his holiness."
130. Augustin answered: These words also might be spoken with truth against certain both of our number and of yours; but if their deeds are condemned by us and you alike, they belong to neither us nor you. But you wish that what you say against certain men, without proving it even in their especial case, should be taken just as if you had established it,—not in the case of some who have fallen away from the seed of Abraham, but in reference to all the nations of the earth who are blessed in the seed of Abraham.
Chapter 58.—131. Petilianus said: "It is written, ‘Thou shalt not bear false witness against thy neighbor.’ When you falsely declare to the kings of this world that we hold your opinions, do you not make up a falsehood?"
132. Augustin answered: If those are not our opinions which you hold, neither were they your opinions which you received from the followers of Maximianus. But if they were therefore yours, because they were guilty of a sacrilegious schism in not communicating with the party of Donatus, take heed what ground you occupy, and with whose inheritance you refuse communion, and consider what answer you can make, not to the kings of this world, but to Christ your King. Of Him it is said, "He shall have dominion also from sea to sea, and from the river unto the ends of the earth." 2150 From what river does it mean, save that where He was baptized, and where the dove descended on Him, that mighty token of charity and unity? But you refuse communion with this unity, and occupy as yet the place of unity; and you bring us into disfavor with the kings of this world in making use of the edicts of the proconsul to expel your schismatics from the place of the party of Donatus. These are not mere words flying at random through the empty void: the men are still alive, the states bear witness to the fact, the archives of the proconsuls and of the several towns are quoted in evidence of it. Let then the voice of calumny be at length silent, which would bring up against the whole earth the kings of this world, through whose proconsuls you, yourselves a fragment, would not spare the fragment which was separated from you. When then we say that you hold our opinions, we are not shown to be bearing false witness, unless you can show that we are not in the Church of Christ, which indeed you never cease alleging, but never will be able to establish; nay, in real truth, when you say this, you are bringing a charge of false witness no longer against us, but against the Lord Himself. For we are in the Church which was foretold by His own testimony, and where He bore witness to His witnesses, saying, "Ye shall be witnesses unto me both in Jerusalem and in all Judea, and in Samaria, and even in the whole earth." But you show yourselves to be false witnesses not only from this, that you resist this truth, but also in the very trial in which you joined issue with the schism of Maximianus. For if you were acting according to the law of Christ, how much more consistently do certain Christian emperors frame ordinances in accordance with it, if even pagan proconsuls can follow its behests in passing judgment? But if you thought that even the laws of an earthly empire were to be summoned to your aid, we do not blame you for this. It is what Paul did when he bore witness before his adversaries that he was a Roman citizen. 2151 But I would ask by what earthly laws it is ordained that the followers of Maximianus should be driven from their place? You will find no law whatever to this effect. But, in point of fact, you have chosen to expel them under laws which have been passed against heretics, and against yourselves among their number. You, as though by superior strength, have prevailed against the weak. Whence they, being wholly powerless, say that they are innocent, like the wolf in the power of the lion. Yet surely you could not use laws which were passed against yourselves as instruments against others, except by the aid of false witness. For if those laws are founded on truth, then do you come down from the position which you occupy; but if on falsehood, why did you use them to drive others from the Church? But how if they both are founded on truth, and could not be used by you for the expulsion of others except with the aid of falsehood? For that the judges might submit to their authority, they were willing to expel heretics from the Church, from which they ought first to have expelled yourselves; but you declared yourselves to be Catholics, that you might escape the severity of the laws which you employed to oppress others. It is for you to determine what you appear to yourselves among yourselves; at any rate, under those laws you are not Catholics. Why then have you either made them false, if they are true, by your false witness, or made use of them, if they are false, for the oppression of others?
Footnotes
563:2150Ps. lxxii. 8.
563:2151Acts xxii. 25.
Chapter 59.—133. Petilianus said: "It is written, ‘Thou shalt not covet anything that is thy neighbor’s.’ 2152 You plunder what is ours, that you may have it for your own."
134. Augustin answered: All things of which unity was in possession belong to none other than ourselves, who remain in unity, not in accordance with the calumnies of men, but with the words of Christ, in whom all the nations of the whole earth are blessed. Nor do we separate ourselves from the society of the wheat, on account of the unrighteous men whom we cannot separate from the wheat of the Lord before the winnowing at the judgment; and if there are any things which you who are cut off begin already to possess, we do not, because the Lord has given to us what has been taken away from you, therefore covet our neighbors’ goods, seeing that they have been made ours by the authority of Him to whom all things belong; and they are rightly ours, for you were wont to use them for purposes of schism, but we use them for the promotion of unity. Otherwise your party might reproach even the first people of God with coveting their neighbors’ goods, seeing that they were driven forth before their face by the power of God, because they used the land amiss; and the Jews in turn themselves, from whom the kingdom was taken away, according to the words of the Lord, and given to a nation bringing forth the fruits thereof, 2153 may bring a charge against that nation, of coveting their neighbors’ goods, because the Church of Christ is in possession where the persecutors of Christ were wont to reign. And, after all, when it has been said to yourselves, You are coveting the goods of other men, because you have driven out from the basilicas the followers of Maximianus, you are at a loss to find any answer that you can make.
Footnotes
564:2152Ex. xx. 13-17.
564:2153Matt. xxi. 43.
Chapter 60.—135. Petilianus said: "Under what law, then, do you make out that you are Christians, seeing that you do what is contrary to the law?"
136. Augustin answered: You are anxious for strife, and not for argument.
Chapter 61.—137. Petilianus said: "But the Lord Christ says, ‘Whosoever shall do and teach them, the same shall be called the greatest in the kingdom of heaven.’ But He condemns you wretched men as follows: ‘Whosoever shall break one of these commandments, he shalt be called the least in the kingdom of heaven.’"
138. Augustin answered: When you happen to quote the testimony of Scripture as other than it really is, and it does not bear on the question which is at issue between us, I am not greatly concerned; but when it interferes with the matter on hand, unless it is quoted truly, then I think that you have no right to find fault if I remind you how the passage really stands. For you must be aware that the verse which you quoted is not as you quoted it, but rather thus: "Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." And immediately He continues, "For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." 2154 For elsewhere He shows and proves of the Pharisees that they say and do not. It is these, therefore, to whom He is referring also here, when He said, "Whosoever shall break one of these commandments, and shall teach men so,"—that is, shall teach in words what he has violated in deeds; whose righteousness He says that our righteousness must excel, in that we must both keep the commandments and teach men so. And yet not even on account of those Pharisees, with whom you compare us,—not from any motives of prudence, but from malice,—did our Lord enjoin that the seat of Moses should be deserted, which seat He doubtless meant to be a figure of His own; for He said indeed that they who sat in Moses’ seat were ever saying and not doing, but warns the people to do what they say, and not to do what they do, 2155 lest the chair, with all its holiness, should be deserted, and the unity of the flock divided through the faithlessness of the shepherds.
Footnotes
564:2154Matt. 5:19, 20.
564:2155Matt. 23:2, 3.
Chapter 62.—139. Petilianus said: "And again it is written, ‘Every sin which a man shall sin is without the body; but he that sinneth in the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come.’"
140. Augustin answered: This too is not written as you have quoted it, and see how far it has led you astray. The apostle, writing to the Corinthians, says, "Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body." 2156 But this is one thing, and that is another which the Lord said in the gospel: "All manner of sin and blasphemy shall be forgiven unto men: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." 2157 But you have begun a sentence from the writing of the apostle, and ended it as though it were one from the gospel, which I fancy you have done not with any intention to deceive, but through mistake; for neither passage has any bearing on the matter in hand. And why you have said this, and in what sense you have said it, I am wholly unable to perceive, unless it be that, whereas you had said above that all were condemned by the Lord who had broken any one of His commandments, you have considered since how many there are in your party who break not one but many of them; and lest an objection should be brought against you on that score, you have sought, by way of surpassing the difficulty, to bring in a distinction of sins, whereby it might be seen that it is one thing to break a commandment in respect of which pardon may easily be obtained, another thing to sin against the Holy Ghost, which shall receive no forgiveness, either in this world or in the world to come. In your dread, therefore, of infection from sin, you were unwilling to pass this over in silence; and again, in your dread of a question too deep for your powers, you wish to touch cursorily on it in passing, in such a state of agitation, that, just as men who are setting about a task in haste, and consequent confusion, are wont to fasten their dress or shoes awry, so you have not thought fit either to see what belongs to what, or in what context or what sense the passage which you quote occurs. But what is the nature of that sin which shall not be forgiven, either in this world or in the world to come, you are so far from knowing, that, though you believe that we are actually living in it, you yet promise us forgiveness of it through your baptism. And yet how could this be possible, if the sin be of such a nature that it cannot be forgiven, either in this world or in the world to come?
Footnotes
565:21561 Cor. vi. 18.
565:2157Matt. 12:31, 32.
Chapter 63.—141. Petilianus said: "But wherein do you fulfill the commandments of God? The Lord Christ said, ‘Blessed are the poor in spirit; for theirs is the kingdom of heaven.’ But you by your malice in persecution breathe forth the riches of madness."
142. Augustin answered: Address that rather to your own Circumcelliones.
Chapter 64.—143. Petilianus said: "‘Blessed are the meek: for they shall inherit the earth.’ You therefore, not being meek, have lost both heaven and earth alike."
144. Augustin answered: Again and again you may hear the Lord saying, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and even in the whole earth." 2158 How is it, then, that those men have not lost heaven and earth, who, in order to avoid communicating with all the nations of the earth, despise the words of Him that sitteth in heaven? For, in proof of your meekness, it is not your words but the cudgels of the Circumcelliones which should be examined. You will say, What has that to do with us? Just as though we were making the remark with any other object except to extract that answer from you. For the reason that your schism is a valid charge against you is that you do not allow that you are chargeable with another’s sin, whereas you have separated from us for no other reason but that you charge us with the sins of other men.
Footnotes
565:2158Acts i. 8.
Chapter 65.—145. Petilianus said: "‘Blessed are they that mourn: for they shall be comforted.’ You, our butchers, are the cause of mourning in others: you do not mourn yourselves."
146. Augustin answered: Consider for a short space to how many, and with what intensity, the cry of "Praises be to God," proceeding from your armed men, has caused others to mourn. 2159 Do you say again, What is that to us? Then I too will rejoin again your own words, What is that to us? What is it to all the nations of the earth? What is it to those who praise the name of the Lord from the rising of the sun to the setting of the same? What is it to all the earth, which sings a new song? What is it to the seed of Abraham, in which all the nations of the earth are blessed? 2160 And so the sacrilege of your schism is chargeable on you, just because the evil deeds of your companions are not chargeable on you; and because you are from this that the deeds of those on whose account you separated from the world, even if you proved your charges to be true, do not involve the world in sin.
Footnotes
565:2159The older editions have, "Quam multum et quantum luctum dederint Deo" (Erasmus alone ideo) laudes amatorum vestrorum:" "How much and how great grief have the praises of your lovers caused to God?" The Benedictines restored the reading translated above ("Quam multis…Deo laudes armatorum vestrorum"), Deo laudes being the cry of the Circumcelliones. Cp. Aug. in Ps. cxxxii. 6: "A quibus plus timetur Deo laudes quam fremitus leonis;" and ib.: "Deo laudes vestrum plorant homines."
565:2160Gen. xxii. 18.
Chapter 66.—147. Petilianus said: "‘Blessed are they which do hunger and thirst after righteousness: for they shall be filled.’ To you it seems to be righteousness that you thirst after our blood."
148. Augustin answered: What shall I say unto thee, O man, except that thou art calumnious? The unity of Christ, indeed, is hungering and thirsting after all of you; and I would that it might swallow you up, for then would you be no longer heretics.
Chapter 67.—149. Petilianus said: "‘Blessed are the merciful: for they shall obtain mercy.’ But how shall I call you merciful when you inflict punishment on the righteous? Shall I not rather call you a most unrighteous communion, so long as you pollute souls?"
150. Augustin answered: You have proved neither point,—neither that you yourselves are righteous, nor that we inflict punishment on even the unrighteous; and yet, even as false flattery is generally cruel, so just correction is ever merciful. For whence is that which you do not understand: "Let the righteous smite me, it shall be a kindness; and let him reprove me"? For while he says this of the severity of merciful correction, the Psalmist immediately went on to say of the gentleness of destructive flattery, "But the oil of sinners shall not break my head." 2161 Do you therefore consider whither you are called, and from what you are summoned away. For how do you know what feelings he entertains towards you whom you suppose to be cruel? But whatever be his feelings, every one must bear his own burden both with us and with you. But I would have you cast away the burden of schism which you all of you are bearing, that you may bear your good burdens in unity; and I would bid you mercifully correct, if you should have the power, all those who are bearing evil burdens; and, if this be beyond your power, I would bid you bear with them in peace.
Footnotes
566:2161Ps. cxli. 5, LXX., cf. Hieron.
Chapter 68.—151. Petilianus said: "‘Blessed are the pure in heart: for they shall see God.’ When will you see God, who are possessed with blindness in the impure malice of your hearts?"
152. Augustin answered: Wherefore say you this? Can it be that we reproach all nations with the dark and hidden things which are declared by men, and do not choose to understand the manifest sayings which God spake in olden time of all the nations of the earth? This is indeed great blindness of heart; and if you do not recognize it in yourselves, that is even greater blindness.
Chapter 69.—153. Petilianus said: "‘Blessed are the peacemakers; for they shall be called the children of God.’ 2162 You make a pretence of peace by your wickedness, and seek unity by war."
154. Augustin answered: We do not make a pretense of peace by wickedness, but we preach peace out of the gospel; and if you were at peace with it, you would be at peace also with us. The risen Lord, when presenting Himself to the disciples, not only that they should gaze on Him with their eyes, but also that they should handle Him with their hands, began His discourse to them with the words, "Peace be unto you." And how this peace itself was to be maintained, He disclosed to them in the words which followed. For "then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus is it written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." 2163 If you will keep peace with these words, you will not be at variance with us. For if we seek unity by war, our war could not be praised in more glorious terms, seeing that it is written, "Thou shall love thy neighbor as thyself." 2164 And again it is written, "No man ever yet hated his own flesh." 2165 And yet the flesh lusteth against the spirit, and the spirit against the flesh. 2166 But if no man ever yet hated his own flesh, and yet a man lusteth against his own flesh, here you have unity sought by war, that the body, being subject to correction, may be brought under submission. But what the spirit does against the flesh, waging war with it, not in hatred but in love, this those who are spiritual do against those who are carnal, that they may do towards them what they do towards themselves, because they love their neighbors as neighbors indeed. But the war which the spiritual wage is that correction which is in love: their sword is the word of God. To such a war they are aroused by the trumpet of the apostle sounding with a mighty force: "Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine." 2167 See then that we act not with the sword, but with the word. But you answer what is not true, while you accuse us falsely. You do not correct your own faults, and you bring against us those of other men. Christ bears true witness concerning the nations of the earth; you, in opposition to Christ, bear false witness against the nations of the earth. If we were to believe you rather than Christ, you would call us peacemakers; because we believe Christ rather than you, we are said to make a pretense of peace by our wickedness. And while you say and do such things as this, you have the further impudence to quote the words, "Blessed are the peacemakers; for they shall be called the children of God."
Footnotes
566:2162Matt. v. 3-9.
566:2163Luke 24:36, 45.
566:2164Matt. xxii. 39.
566:2165Eph. v. 29.
566:2166Gal. v. 17.
567:21672 Tim. iv. 2.
Chapter 70.—155. Petilianus said: "Though the Apostle Paul says, ‘I therefore, the prisoner of the Lord, beseech you, brethren, that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.’" 2168
156. Augustin answered: If you would not only say these words, but hearken to them as well, you would put up even with known evils for the sake of peace, instead of inventing new ones for the sake of quarreling, if it were only because you subsequently learned, for the sake of the peace of Donatus, to put up with the most flagrant and notorious wickedness of Optatus. What madness is this that you display? Those who are known are borne with, that a fragment may not be further split up; those of whom nothing is known are defamed, that they themselves may not remain in the undivided whole.
Footnotes
567:2168Eph. iv. 1-3.
Chapter 71.—157. Petilianus said: "To you the prophet says, ‘Peace, peace; and where is there peace?’" 2169
158. Augustin answered: It is you that say this to us, not the prophet. We therefore answer you: If you ask where peace is to be found, open your eyes, and see of whom it is said, "He maketh wars to cease in all the world." 2170 If you ask where peace is to be found, open your eyes to see that city which cannot be hidden, because it is built upon a hill; open your eyes to see the mountain itself, and let Daniel show it to you, growing out of a small stone, and filling the whole earth. 2171 But when the prophet says to you, "Peace, peace; and where is there peace?" what will you show? Will you show the party of Donatus, unknown to the countless nations to whom Christ is known? It is surely not the city which cannot be hid; and whence is this, except that it is not founded on the mountain? "For He is our peace, who hath made both one," 2172 —not Donatus, who has made one into two.
Footnotes
567:2169Jer. viii. 11.
567:2170Ps. xlvi. 9.
567:2171Dan. ii. 35.
567:2172Eph. ii. 14.
Chapter 72.—159. Petilianus said: "‘Blessed are they which are persecuted for righteousness’ sake; for theirs is the kingdom of heaven.’ 2173 You are not blessed; but you make martyrs to be blessed, with whose souls the heavens are filled, and the earth has flourished with their memory. You therefore do not honor them yourselves, but you provide us with objects of honor."
160. Augustin answered: The plain fact is, that if it had not been said, "Blessed are they which are persecuted for righteousness’ sake," but had been said instead, Blessed are they who throw themselves over precipices, then heaven would have been filled with your martyrs. Of a truth we see many flowers on the earth blooming from their bodies; but, as the saying goes, the flower is dust and ashes.
Footnotes
567:2173Matt. v. 10.
Chapter 73.—161. Petilianus said: "Since then you are not blessed by falsifying the commands of God, the Lord Christ condemns you by His divine decrees: ‘Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold more the child of hell than yourselves. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outwardly, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.’" 2174
162. Augustin answered: Tell me whether you have said anything which may not equally be said against you in turn by any slanderous and evil-speaking tongue. But from what has been said by me before, any one who wishes may find out that these things may be said against you, not by way of empty abuse, but with the support of truthful testimony. As, however, the opportunity is presented to us we must not pass this by. There is no doubt that to the ancient people of God circumcision stood in the place of baptism. I ask, therefore, putting the case that the Pharisees against whom those words you quote are spoken, had made some proselyte, who, if he were to imitate them, would, as it is said, become twofold more the child of hell than themselves, supposing that he were to be converted, and desire to imitate Simeon, or Zacharias, or Nathanael, would it be necessary that he should be circumcised again by them? And if it is absurd to put this case why, although in empty fashion and with empty sounds you compare us to men like this, do you nevertheless baptize after us? But if you are really men like this, how much better and how much more in accordance with truth do we act in not baptizing after you, as neither was it right that those whom I have mentioned should be circumcised after the worst of Pharisees! Furthermore, when such men sit in the seat of Moses, for which the Lord preserved its due honor, why do you blaspheme the apostolic chair on account of men whom, justly or unjustly, you compare with these?
Footnotes
567:2174Matt. 23:13, 15, 23, 24, 27, 28.
Chapter 74.—163. Petilianus said: "But these things do not alarm us Christians; for of the evil deeds which you are destined to commit we have before a warning given us by the Lord Christ. ‘Behold,’ He says, ‘I send you forth as sheep in the midst of wolves.’ 2175 You fill up the measure of the madness of wolves, who either lay or are preparing to lay snares against the Churches in precisely the same way in which wolves, with their mouths wide open against the fold, even with destructive eagerness, breathe forth panting anger from their jaws, suffused with blood."
164. Augustin answered: I should be glad to utter the same sentiment against you, but not in the words which you have used: they are too inappropriate, or rather mad. But what was required was, that you should show that we were wolves and that you were sheep, not by the emptiest of evil-speaking, but by some distinct proofs. For when I too have said, We are sheep, and you are wolves, do you think that there is any difference caused by the fact that you express the idea in swelling words? But listen whilst I prove what I assert. For the Lord says in the gospel, as you know full well, whether you please it or not, "My sheep hear my voice, and follow me." 2176 There are many sayings of the Lord on different subjects; but supposing, for example, that any one were in doubt whether the same Lord had risen in the body, and His words were to be quoted where He says, "Handle me, and see; for a spirit hath not flesh and bones, as ye see me have;"—if even after this he should be unwilling to acquiesce in the belief that His body had risen from the dead, surely such a man could not be reckoned among the sheep of the Lord, because he would not hear His voice. And so too now, when the question between us is, Where is the Church? whilst we quote the words that follow in the same passage of the gospel, where, after His resurrection, He gave His body even to be handled by those who were in doubt, in which He showed the future wide extent of the Church, saying, "Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name throughout all nations, beginning at Jerusalem;" 2177 whereas you will not communicate with all nations, in whom these words have been fulfilled, how are you the sheep of this Shepherd, whose words you not only do not obey when you have heard them, but even fight against them? And so we show to you from this that you are not sheep. But listen further whence we show you that, on the contrary, you are wolves. For necessarily, when it is shown by His own words where the Church is to be found, it is also clear where we must look for the fold of Christ. Whenever, therefore, any sheep separate themselves from this fold, which is expressly pointed out and shown to us by the unmistakeable declaration of the Lord,—and that, I will not say because of charges falsely brought, but on account of charges brought, as no one can deny, with great uncertainty against their fellow-men, and consequently slay those sheep which they have torn and alienated from the life of unity and Christian love—is it not evident that they are ravening wolves? But it will be said that these very men themselves praise and preach the Lord Christ. They are therefore those of whom He says Himself, "They come unto you in sheep’s clothing, but inwardly they are ravening wolves. By their fruits ye shall know them." 2178 The sheep’s clothing is seen in the praises of Christ; the fruits of their wolfish nature in their slanderous teeth.
Footnotes
568:2175Matt. x. 16.
568:2176John x. 27.
568:2177Luke 24:39, 46, 47.
569:2178Matt. 7:15, 16.
Chapter 75.—165. Petilianus said: "O wretched traditors! Thus indeed it was fitting that Scripture should be fulfilled. But in you I grieve for this, that you have shown yourselves worthy to fulfill the part of wickedness."
166. Augustin answered: I might rather say, O wretched traditors! if I were minded, or rather if justice urged me to cast up against all of you the deeds of some among your number. But as regards what bears on all of you, O wretched heretics, I on my part will quote the remainder of your words; for it is written, "There must be also heresies among you, that they which are approved may be made manifest among you." 2179 Therefore "it was fitting thus that Scripture should be fulfilled. But in you I grieve for this, that you have shown yourselves worthy to fulfill the part of wickedness."
Footnotes
569:21791 Cor. xi. 19.
Chapter 76.—167. Petilianus said: "But to us the Lord Christ, in opposition to your deadly commands, commanded simple patience and harmlessness. For what says He? ‘A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.’ And again, ‘By this shall all men know that ye are my disciples, if ye have love one to another.’" 2180
168. Augustin answered: If you did not transfer these words, so widely differing from your character, to the surface of your talk, how could you be covering yourselves with sheep’s clothing?
Footnotes
569:2180John 13:34, 35.
Chapter 77.—169. Petilianus said: "Paul also, the apostle, whilst he was suffering fearful persecutions at the hands of all nations, endured even more grievous troubles at the hands of false brethren, as he bears witness of himself, being oftentimes afflicted: ‘In perils by the heathen, in perils by mine own countrymen, in perils among false brethren.’ 2181 And again he says, ‘Be ye followers of me, even as I also am of Christ.’ 2182 When, therefore, false brethren like yourselves assault us, we imitate the patience of our master Paul under our dangers."
170. Augustin answered: Certainly those of whom you speak are false brethren, of whom the apostle thus complains in another place, where he is extolling the natural sincerity of Timothy: "I have no man," he says, "like-minded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ’s." 2183 Undoubtedly he was speaking of those who were with him at the time when he was writing that epistle; for it could not be that all Christians in every quarter of the earth were seeking their own, and not the things which were Jesus Christ’s. It was of those, therefore, as I said, who were with him at the time when he was writing the words which you have quoted, that he uttered this lamentation. For who else was it to whom he referred, when he says in another place, "Without were fightings, within were fears," 2184 except those whom he feared all the more intensely because they were within? If, therefore, you would imitate Paul, you would be tolerant of false brethren within, not a slanderer of the innocent without.
Footnotes
569:21812 Cor. xi. 26.
569:21821 Cor. xi. 1.
569:2183Phil. 2:20, 21.
569:21842 Cor. vii. 5.
Chapter 78.—171. Petilianus said: "For what kind of faith is that which is in you which is devoid of charity? when Paul himself says, ‘Though I speak with the tongues of men, and have the knowledge of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.’"
172. Augustin answered: This is what I said just now, that you were desirous to be clad in sheep’s clothing, that, if possible, the sheep might feel your bite before it had any consciousness of your approach. Is it not that praise of charity in which you indulge that commonly proves your calumny in the clearest light of truth? Will you bring it about that those arms shall be no longer ours, because you endeavor to appropriate them first? Furthermore, these arms are endowed with life: from whatever quarter they are launched, they recognize whom they should destroy. If they have been sent forth from our hands, they will fix themselves in you; if they are aimed by you, they recoil upon yourselves. For in these apostolic words, which commend the excellence of charity, we are wont to show to you how profitless it is to man that he should be in possession of faith or of the sacraments, when he has not charity, that, when you come to Catholic unity, you may understand what it is that is conferred on you, and how great a thing it is of which you were at least to some extent in want; for Christian charity cannot be preserved except in the unity of the Church: and that so you may see that without it you are nothing, even though you may be in possession of baptism and faith, and through this latter may be able even to remove mountains. But if this is your opinion as well, let us not repudiate and reject in you either the sacraments of God which we know, or faith itself, but let us hold fast charity, without which we are nothing even with the sacraments and with faith. But we hold fast charity if we cling to unity; while we cling to unity, if we do not make a fictitious unity in a party by our own words, but recognize it in a united whole through the words of Christ.
Chapter 79.—173. Petilianus said: "And again, ‘Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own.’ But you seek what belongs to other men. ‘Is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, endureth all things. Charity never faileth.’ 2185 This is to say, in short, Charity does not persecute, does not inflame emperors to take away the lives of other men; does not plunder other men’s goods; does not go on to murder men whom it has spoiled."
174. Augustin answered: How often must I tell you the same thing? If you do not prove these charges, they tell against no one in the world; and if you prove them, they have no bearing upon us; just as those things have no bearing upon you which are daily done by the furious deeds of the insane, by the luxury of the drunken, by the blindness of the suicides, by the tyranny of robbers. For who can fail to see that what I say is true? But now if charity were in you, it would rejoice in the truth. For how neatly it is said under covering of the sheep’s clothing, "Charity beareth all things, endureth all things!" but when you come to the test, the wolf’s teeth cannot be concealed. For when, in obedience to the words of Scripture, "forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace," 2186 charity would compel you, even if you knew of any evils within the Church, I do not say to consent to them, but yet to tolerate them if you could not prevent them, lest, on account of the wicked who are to be separated by the winnowing-fan at the last day, you should at the present time sever the bond of peace by breaking off from the society of good men, you, resisting her influence, and being cast out by the wind of levity, charge the wheat with being chaff, and declare that what you invent of the wicked holds good through the force of contagion even in the righteous. And when the Lord has said, "The field is the world, the harvest is the end of the world," though He said of the wheat and of the tares, "Let both grow together until the harvest," 2187 you endeavor by your words to bring about a belief that the wheat has perished throughout the main portion of the field, and only continued to exist in your little corner,—being desirous that Christ should be proved a liar, but you the man of truth. And you speak, indeed, against your own conscience; for no one who in any way looks truly at the gospel will venture in his heart to say that in all the many nations throughout which is heard the response of Amen, and among whom Alleluia is sung almost with one single voice, no Christians are to be found. And yet, that it may not appear that the party of Donatus, which does not communicate with the several nations of the world, is involved in error, if any angel from heaven, who could see the whole world, were to declare that outside your communion good and innocent men were nowhere to be found, there is little doubt that you would rejoice over the iniquity of the human race, and boast of having told the truth before you had received assurance of it. How then is there in you that charity which rejoices not in iniquity? But be not deceived. Throughout the field, that is, throughout the world, there will be found the wheat of the Lord growing till the end of the world. Christ has said this: Christ is truth. Let charity be in you, and let it rejoice in the truth. Though an angel from heaven preach unto you another gospel contrary to His gospel, let him be accursed. 2188
Footnotes
570:21851 Cor. xiii. 1-8.
570:2186Eph. 4:2, 3.
570:2187Matt. 13:38, 39, 30.
570:2188Gal. i. 8.
Chapter 80.—175. Petilianus said: "Lastly, what is the justification of persecution? I ask you, you wretched men, if it so be that you think that your sin rests on any authority of law."
176. Augustin answered: He who sins, sins not on the authority of the law, but against the authority of the law. But since you ask what is the justification of persecution, I ask you in turn whose voice it is that says in the psalm, "Whoso privily slandereth his neighbor, him will I cut off." 2189 Seek therefore the reason or the measure of the persecution, and do not display your gross ignorance by finding fault in general terms with those who persecute the unrighteous.
Footnotes
571:2189Ps. ci. 5.
Chapter 81.—177. Petilianus said: "But I answer you, on the other hand, that Jesus Christ never persecuted any one. And when the apostle found fault with certain parties, and suggested that He should have recourse to persecution (He Himself having come to create faith by inviting men to Him, rather than by compelling them), those apostles say, ‘Many lay on hands in Thy name, and are not with us:’ but Jesus said, ‘Let them alone; if they are not against you, they are on your side.’"
178. Augustin answered: You say truly that you will bring forth out of your store with greater abundance things which are not written in the Scriptures. For if you wish to bring forth proofs from holy Scripture, will you bring forth even those which you cannot find therein? But it is in your own power to multiply your lies according to your will. For where is what you quoted written? or when was that either suggested to our Lord, or answered by our Lord? "Many lay on hands in Thy name, and are not with us," are words that no one of the disciples ever uttered to the Son of God; and therefore neither could the answer have been made by Him, "Let them alone: if they are not against you, they are on your side." But there is something somewhat like it which we really do read in the gospel,—that a suggestion was made to the Lord about a certain man who was casting out devils in His name, but did not follow Him with His disciples; and in that case the Lord does say, "Forbid him not: for he that is not against us is for us." 2190 But this has nothing to do with pointing out parties whom the Lord is supposed to have spared. And if you have been deceived by an apparent resemblance of sentiment, this is not a lie, but merely human infirmity. But if you wished to cast a mist of falsehood over those who are unskilled in holy Scripture, then may you be pricked to the heart, and covered with confusion and corrected. Yet there is a point which we would urge in respect of this very man of whom the suggestion was made to our Lord. For even as at that time, beyond the communion of the disciples, the holiness of Christ was yet of the greatest efficacy, even so now, beyond the communion of the Church, the holiness of the sacraments is of avail. For neither is baptism consecrated save in the name of the Father, and of the Son, and of the Holy Ghost. But who will be so utterly insane as to declare that the name of the Son may be of avail even beyond the communion of the Church, but that this is not possible with the names of the Father and of the Holy Ghost? or that it may be of avail in healing a man, but not in consecrating baptism? But it is manifest that outside the communion of the Church, and the most holy bond of unity, and the most excellent gift of charity, neither he by whom the devil is cast out nor he who is baptized obtains eternal life; just as those do not obtain it, who through communion in the sacraments seem indeed to be within, and through the depravity of their character are understood to be without. But that Christ persecuted even with bodily chastisement those whom He drove with scourges from the temple, we have already said above.
Footnotes
571:2190Luke 9:49, 50.
Chapter 82.—179. Petilianus said: "But the holy apostle said this: ‘In any way, whatsoever it may be,’ he says, ‘let Christ be preached.’"
180. Augustin answered: You speak against yourself; but yet, since you speak on the side of truth, if you love it, let what you say be counted for you. For I ask of you of whom it was that the Apostle Paul said this? Let us, if you please, trace this a little further back. "Some," he says, "preach Christ even of envy and strife; and some also of good will, some of love, knowing that I am set for the defense of the gospel. But some indeed preach Christ even of contention, not sincerely, supposing to add affliction to my bonds. What then? notwithstanding every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice." 2191 We see that they preached what was in itself holy, and pure, and true, but yet not in a pure manner, but of envy and contention, without charity, without purity. Certainty a short time ago you appeared to be urging the praises of charity as against us, according to the witness of the apostle, that where there is no charity, whatever there is is of no avail; and yet you see that in those there is no charity, and there was with them the preaching of Christ, of which the apostle says here that he rejoices. For it is not that he rejoices in what is evil in them, but in what is good in the name of Jesus Christ. In him assuredly there was the charity which "rejoiceth not in iniquity, but rejoiceth in the truth." 2192 The envy, moreover, which was in them is an evil proceeding from the devil, for by this he has both killed and cast down. Where then were these wicked men whom the apostle thus condemns, and in whom there was so much that was good to cause him to rejoice? Were they within, or without? Choose which you will. If they were within, then Paul knew them, and yet they did not pollute him. And so you would not be polluted in the unity of the whole world by those of whom you make certain charges, whether these be true, or falsehoods invented by yourselves. Wherefore do you separate yourself? Why do you destroy yourself by the criminal sacrilege of schism? But if they were without, then you see that even in those who were without, and who certainly cannot belong to everlasting life, since they have not charity, and do not abide in unity, there is yet found the holiness of the name of Christ, so that the apostle joyfully confirms their teaching, on account of the intrinsic holiness of the name, although he repudiates them. We are right, therefore, in not doing wrong to the actual name, when those come to us who were without; but we correct the individuals, while we do honor to the name. Do you therefore take heed, and see how wickedly you act in the case of those whose acts as it seems you condemn, by treating as naught the sacrament of the name of Christ, which is holy in them. And you, indeed, as is shown by your words, think that those men of whom the apostle spoke were outside the limits of the Church. Therefore, when you fear persecution from the Catholics, of which you speak in order to create odium against us, you have confirmed in heretics the name of Christ to which you do despite by rebaptizing.
Footnotes
571:2191Phil. i. 15-18.
572:21921 Cor. xiii. 6.
Chapter 83.—181. Petilianus said: "If then there are not some to whom all this power of faith is found to be in opposition, on what principle do you persecute, so as to compel men to defile themselves:?"
182. Augustin answered: We neither persecute you, except so far as truth persecutes falsehood; nor has it anything to do with us if any one has persecuted you in other ways, just as it has nothing to do with you if any of your party do likewise; nor do we compel you to defile yourselves, but we persuade you to be cured.
Chapter 84.—183. Petilianus said: "But if authority had been given by some law for persons to be compelled to what is good, you yourselves, unhappy men, ought to have been compelled by us to embrace the purest faith. But far be it, far be it from our conscience to compel any one to embrace our faith."
184. Augustin answered: No one is indeed to be compelled to embrace the faith against his will; but by the severity, or one might rather say, by the mercy of God, it is common for treachery to be chastised with the scourge of tribulation. Is it the case, because the best morals are chosen by freedom of will, that therefore the worst morals are not punished by integrity of law? But yet discipline to punish an evil manner of living is out of the question, except where principles of good living which had been learned have come to be despised. If any laws, therefore, have been enacted against you, you are not thereby forced to do well, but are only prevented from doing ill. 2193 For no one can do well unless he has deliberately chosen, and unless he has loved what is in free will; but the fear of punishment, even if it does not share in the pleasures of a good conscience, at any rate keeps the evil desire from escaping beyond the bounds of thought. Who are they, however, that have enacted adverse laws by which your audacity could be repressed? Are they not those of whom the apostle says that "they bear not the sword in vain; for they are the ministers of God, revengers to execute wrath upon them that do evil?" 2194 The whole question therefore is, whether you are not doing ill, who are charged by the whole world with the sacrilege of so great a schism. And yet, neglecting the discussion of this question, you talk on irrelevant matters; and while you live as robbers, you boast that you die as martyrs. 2195 And, through fear either of the laws themselves, or of the odium which you might incur, or else because you are unequal to the task of resisting, I do not say so many men, but so many Catholic nations, you even glory in your gentleness, that you do not compel any to join your party. According to your way of talking, the hawk, when he has been prevented by flight from carrying off the fowls, might call himself a dove. For when have you ever had the power without using it? And hence you show how you would do more if you only could. When Julian, envying the peace of Christ, restored to you the churches which belonged to unity, who could tell of all the massacres which were committed by you, when the very devils rejoiced with you at the opening of their temples? In the war with Firmus and his party, let Mauritania Cæsariensis itself be asked to tell us what the Moor Rogatus 2196 suffered at your hands. In the time of Gildo, because one of your colleagues 2197 was his intimate friend, let the followers of Maximianus be our witnesses to their sufferings. For if one might appeal to Felicianus himself, who is now with you, on his oath, whether Optatus did not compel him against his will to return to your communion, he would not dare to open his lips, especially if the people of Musti could behold his face, who were witnesses to everything that was done. But let them, as I have said, be witnesses to what they have suffered at the hands of those with whom they acted in such wise towards Rogatus. The Catholic Church herself, though strengthened by the assistance of Catholic princes ruling by land and sea, was savagely attacked by hostile troops in arms under Optatus. It was this that first made it necessary to urge before the vicar Seranus that the law should be put in force against you which imposes a fine of ten pounds of gold, which none of you have ever paid to this very day, and yet you charge us with cruelty. But where could you find a milder course of proceeding, than that crimes of such magnitude on your part should be punished by the imposition of a pecuniary fine? Or who could enumerate all the deeds which you commit in the places which you hold, of your own sovereign will and pleasure, each one as he can, without any friendship on the part of judges or any others in authority? Who is there of our party, among the inhabitants of our towns, who has not either learned something of this sort from those who came before him, or experienced it for himself? Is it not the case that at Hippo, where I am, there are not wanting some who remember that your leader Faustinus gave orders, in the time of his supreme power, in consequence of the scanty numbers of the Catholics in the place, that no one should bake their bread for them, insomuch that a baker, who was the tenant of one of our deacons, threw away the bread of his landlord unbaked, and though he was not sentenced to exile under any law, he cut him off from all share in the necessaries of life not only in a Roman state, 2198 but even in his own country, and not only in his own country, but in his own house? Why, even lately, as I myself recall with mourning to this day, did not Crispinus of Calama, one of your party, having bought a property, and that only copy-hold, 2199 boldly and unhesitatingly immerse in the waters of a second baptism no less than eighty souls, murmuring with miserable groans under the sole influence of terror; and this in a farm belonging to the Catholic emperors, by whose laws you were forbidden even to be in any Roman city? 2200 But what else was it, save such deeds as these of yours, that made it necessary for the very laws to be passed of which you complain? The laws, indeed, are very far from being proportionate to your offenses; but, such as they are, you may thank yourselves for their existence. Indeed, should we not certainly be driven on all sides from the country by the furious attacks of your Circumcelliones, who fight under your command in furious troops, unless we held you as hostages in the towns, who might well be unwilling to endure under any circumstances the mere gaze of the people, and the censure of all honorable men. from very shame, if not from fear? Do not therefore say, "Far be it, far be it from our conscience, to force any one to embrace our faith." For you do it when you can; and when you do not do it, it is because you are unable, either from fear of the laws or the odium which would accompany it, or because of the numbers of those who would resist.
Footnotes
572:2193See below, 95, 217, and c. Gaudentium, I. 25, 28 sqq.
572:2194Rom. xiii. 4.
572:2195Augustin speaks of the Moor Rogatus, bishop of Cartenna in ecclesiastical province of Mauritania Cæsariensis in his ninety-third epistle, to Vincentius, c. iii. 11. We learn from the eighty-seventh epistle, to Emeritus, sec. 10, that the followers of Rogatus called the other Donatists Firmiani, because they had been subjected to much cruelty at their hands under the authority of Firmus.
573:2196Cp. note 3, p. 556.
573:2197Optatus of Thaumugade (Thamogade), the friend of Gildo.
573:2198Augustin mentions again in his thirty-fifth epistle, to Eusebius, sec. 3, that Hippo had received the Roman citizenship. His argument is that, even if not a native of the place, the deacon should have been safe from molestation wherever Roman laws prevailed.
573:2199Emphyteuticam. The land, therefore, was held under the emperors, and less absolutely in the power of the owner than if it had been freehold.
573:2200Augustin remonstrates with Crispinus on the point, Epist. lxvi.
Chapter 85.—185. Petilianus said: "For the Lord Christ says, ‘No man can come to me, except the Father which hath sent me draw him.’ 2201 But why do we not permit each several person to follow his free will, since the Lord God Himself has given free will to men, showing to them, however, the way of righteousness, lest any one by chance should perish from ignorance of it? For He said, ‘I have placed before thee good and evil. I have set fire and water before thee; choose which thou wilt.’ From which choice, you wretched men, you have chosen for yourselves not water, but rather fire. ‘But yet,’ He says, ‘choose the good, that thou mayest live.’ 2202 You who will not choose the good, have, by your own sentence, declared that you do not wish to live."
186. Augustin answered: If I were to propose to you the question how God the Father draws men to the Son, when He has left them to themselves in freedom of action, you would perhaps find it difficult of solution. For how does He draw them to Him if He leaves them to themselves, so that each should choose what he pleases? And yet both these facts are true; but this is a truth which few have intellect enough to penetrate. As therefore it is possible that, after leaving men to themselves in free will, the Father should yet draw them to the Son, so is it also possible that those warnings which are given by the correction of the laws do not take away free will. For whenever a man suffers anything that is harsh and unpleasing, he is warned to consider why it is that he is suffering, so that, if he shall discover that he is suffering in the cause of justice, he may choose the good that consists in the very act of suffering as he does in the cause of justice; but if he sees that it is unrighteousness for which he suffers, he may be induced, from the consideration that he is suffering and being tormented most fruitlessly, to change his purpose for the better, and may at the same time escape both the fruitless annoyance and the unrighteousness itself, which is likely to prove yet more hurtful and pernicious in the mischief it produces. And so you, when kings make any enactments against you, should consider that you are receiving a warning to consider why this is being done to you. For if it is for righteousness’ sake, then are they truly your persecutors; but you are the blessed ones, who, being persecuted for righteousness’ sake, shall inherit the kingdom of heaven: 2203 but if it is because of the iniquity of your schism, what are they more than your correctors; while you, like all the others who are guilty of various crimes, and pay the penalty appointed by the law, are undoubtedly unhappy both in this world and in that which is to come? No one, therefore, takes away from you your free will. But I would urge you diligently to consider which you would rather choose,—whether to live corrected in peace, or, by persevering in malice, to undergo real punishment under the false name of martyrdom. But I am addressing you just as though you were suffering something proportionate to your sin, whereas you are committing sins of such enormity and reigning in such impunity. You are so furious, that you cause more terror than a war trumpet with your cry of "Praise to God;" so full of calumny, that even when you throw yourselves over precipices without any provocation, you impute it to our persecutions.
187. He says also, like the kindest of teachers, "You who will not choose the good, have, by your own sentence, declared that you do not wish to live." According to this, if we were to believe your accusations, we should live in kindness; but because we believe the promises of God, we declare by our own sentence that we do not wish to live. You remember well, it seems to me, what the apostles answered to the Jews when they were desired to abstain from preaching Christ. This therefore we also say, that you should answer us whether we ought rather to obey God or man. 2204 Traditors, offerers of incense, persecutors: these are the words of men against men. Christ remained only in the love of Donatus: these are the words of men extolling the glory of a man under the name of Christ, that the glory of Christ Himself may be diminished. For it is written, "In the multitude of people is the king’s honor: but in the want of people is the destruction of the prince:" 2205 these, therefore, are the words of men. But those words in the gospel, "It behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem," 2206 are the words of Christ, showing forth the glory which He received from His Father in the wideness of His kingdom. When we have heard them both, we choose in preference the communion of the Church, and prefer the words of Christ to the words of men. I ask, who is there that can say that we have chosen what is evil, except one who shall say that Christ taught what was evil?
Footnotes
573:2201John vi. 44.
573:2202Sir. 15:16, 17.
574:2203Matt. 5:10, 1 Pet. 2:20.
574:2204Acts v. 29.
574:2205Prov. xiv. 28.
574:2206Luke 24:46, 47.
Chapter 86.—188. Petilianus said: "Is it then the case that God has ordered the massacre even of schismatics? and if He were to issue such an order at all, you ought to be slain by some barbarians and Scythians, not by Christians."
189. Augustin answered: Let your Circumcelliones remain quiet, and let me entreat you not to terrify us about barbarians. But as to whether we or you are schismatics, let the question be put neither to you nor to me, but to Christ, that He may show where His Church is to be found. Read the gospel then, and there you find the answer, "In Jerusalem, and in all Judea, and in Samaria and even in the whole earth." 2207 If any one, therefore, is not found within the Church, let not any further question be put to him, but let him either be corrected or converted, or else, being detected, let him not complain.
Footnotes
575:2207Acts i. 8.
Chapter 87.—190. Petilianus said: "For neither has the Lord God at any time rejoiced in human blood, seeing that He was even willing that Cain, the murderer of his brother, should continue to exist in his murderer’s life."
191. Augustin answered: If God was unwilling that death should be inflicted on him who slew his brother, preferring that he should continue to exist in his murderer’s life, see whether this be not the cause why, seeing that the heart of the king is in the hand of God, whereby he has himself enacted many laws for your correction and reproof, yet no law of the king has commanded that you should be put to death, perhaps with this very object, that any one of you who persists in the obstinate self-will of his sacrilegious madness should be tortured with the punishment of the fratricide Cain, that is to say, with the life of a murderer. For we read that many were slain in mercy by Moses the servant of the Lord; for in that he prayed thus in intercession to the Lord for their wicked sacrilege, saying, "O Lord, if Thou wilt forgive their sin—; and if not, blot me, I pray thee, out of the book which Thou hast written," 2208 his unspeakable charity and mercy are plainly shown. Could it be, then, that he was suddenly changed to cruelty, when, on descending from the mount, he ordered so many thousands to be slain? Consider, therefore, whether it may not be a sign of greater anger on the part of God, that, whilst so many laws have been enacted against you, you have not been ordered by any emperor to be put to death. Or do you think that you are not to be compared to that fratricide? Hearken to the Lord speaking through His prophet: "From the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of hosts." 2209 On this brother’s sacrifice you show that you look with malignant eyes, over and above the respect which God pays to it; and if ye have ever heard that "from the rising of the sun, unto the going down of the same, the Lord’s name is to be praised," 2210 which is that living sacrifice of which it is said, "Offer unto God thanksgiving," 2211 then will your countenance fall like that of yonder murderer. But inasmuch as you cannot kill the whole world, you are involved in the same guilt by your mere hatred, according to the words of John, "Whosoever hateth his brother is a murderer." 2212 And I would that any innocent brother might rather fall into the hands of your Circumcelliones, to be murdered by their weapons, than be subjected to the poison of your tongue and rebaptized.
Footnotes
575:2208Ex. xxxii. 28-32.
575:2209Mal. i. 11.
575:2210Ps. cxiii. 3.
575:2211Ps. l. 14.
575:22121 John iii. 15.
Chapter 88.—192. Petilianus said: "We advise you, therefore, if so be that you will hear it willingly, and even though you do not willingly receive it, yet we warn you that the Lord Christ instituted for Christians, not any form of slaying, but one of dying only. For if He loved men who thus delight in battle, He would not have consented to be slain for us."
193. Augustin answered: Would that your martyrs would follow the form that He prescribed! they would not throw themselves over precipices, which He refused to do at the bidding of the devil. 2213 But when you persecute our ancestors with false witness even now that they are dead, whence have you received this form? In that you endeavor to stain us with the crimes of men we never knew, while you are unwilling that the most notorious misdeeds of your own party should be reckoned against you, whence have you received this form? But we are too much yielding to our own conceit if we find fault about ourselves, when we see that you utter false testimony against the Lord Himself, since He Himself both promised and made manifest that His Church should extend throughout all nations, and you maintain the contrary. This form, therefore, you did not receive even from the Jewish persecutors themselves, for they persecuted His body while He was walking on the earth: you persecute His gospel as He is seated in heaven. Which gospel endured more meekly the flames of furious kings than it can possibly endure your tongues; for while they blazed, unity remained, and this it cannot do amid your words. They who desired that the word of God should perish in the flames did not believe that it could be despised if read. They would not, therefore, set their flames to work upon the gospel, if you would let them use your tongues against the gospel. In the earlier persecution the gospel of Christ was sought by some in their rage, it was betrayed by others in their fear; it was burned by some in their rage, it was hidden by others in their love; it was attacked, but none were found to speak against its truth. The more accursed share of persecution was reserved for you when the persecution of the heathen was exhausted. Those who persecuted the name of Christ believed in Christ: now those who are honored for the name of Christ are found to speak against His truth.
Footnotes
575:2213Matt. 4:6, 7.