too is short: It is right that the baptism of Christ should not be
depreciated in the Church of Christ.
* * * * *
CHAP. XXI.--36. Theogenes of Hippo Regius[459] 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."
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.
* * * * *
CHAP. XXII.--38. Dativus of Badis[460] 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."
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,"[461] 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, endeavouring to keep the unity of the Spirit in
the bond of peace,[462] till God should reveal to one of them, were
he otherwise minded, even this error of his ways.[463] 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.
* * * * *
CHAP. XXIII.--40. Successus of Abbir Germaniciana[464] said: "Heretics
may either do everything or nothing. 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."
41. To this we may answer almost word for word: Murderers may either do
everything or nothing. 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;"[465]
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.
* * * * *
CHAP. XXIV.--42. Fortunatus of Thuccabori[466] 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."
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,[467] 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.[468] 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."[469] 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,[470] Yet who is there that
doeth all the words of the Lord which are written in the evangelic
sermon itself, 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."[471] 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."[472]
Hence also Peter says, "For charity shall cover the multitude of
sins;"[473] 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;[474] 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.
* * * * *
CHAP. XXV.--46. Sedatus of Tuburbo[475] 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."
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 unskilful 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.[476] 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 offers 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.[477]
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,[478]--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.[479] 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.
* * * * *
CHAP. XXVI.--49. Privatianus of Sufetula[480] 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 favour;
but if it be not of God, how can it either have or confer on any one
the grace of God?"
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 favour; 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.
* * * * *
CHAP. XXVII.--51. Privatus of Sufes said: "What can be said of the man
who approves the baptism of heretics, save that he communicates with
heretics?"
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.
* * * * *
CHAP. XXVIII.--53. Hortensianus of Lares[481] said: "How many baptisms
there are, let those who uphold or favour 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?"
54. Giving answer to this man in a like tenor of words, we say: Let
those who uphold or favour 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;"[482] and yet, when they baptize, it is not
themselves that baptize, but He of whom John says, "The same is He
which baptizeth."[483]
* * * * *
CHAP. XXIX.--55. Cassius of Macomades[484] 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,[485] 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,[486] 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."
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?"[487] 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 unrighteousness cannot save. And by the Church
I mean that rock, that dove, that garden enclosed and fountain sealed,
which is recognised 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.
* * * * *
CHAP. XXX.--57. Another Januarius of Vicus Cæsaris[488] 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."
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 recognise the baptism of
Christ in these, so should we recognise it in heretics, though we
either condemn or correct their unrighteousness and error.
* * * * *
CHAP. XXXI.--59. Another Secundinus of Carpis[489] 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.[490]
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?'[491] 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."
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."[492] 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, making himself also as one of them, 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."[493] 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?
* * * * *
CHAP. XXXII.--61. Victorious of Thabraca[494] said: "If heretics may
baptize, and give remission of sins, why do we destroy their credit,
and call them heretics?"
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.
* * * * *
CHAP. XXXIII.--63. Another Felix of Uthina[495] 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."
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.
* * * * *
CHAP. XXXIV.--65. Quietus of Burug[496] 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?'[497] 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."
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.[498] 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;"[499] and again, "To
be carnally minded is death."[500] And when he says that a widow that
liveth in pleasure is dead,[501] 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."[502] 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,"[503]
how much less when they were hating those towards whom they were
rewarding evil for good?[504] 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.[505]
* * * * *
CHAP. XXXV.--67. Castus of Sicca[506] 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."
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 general 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?
* * * * *
CHAP. XXXVI.--69. Eucratius of Thenæ[507] 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.'[508] 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."
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.
* * * * *
CHAP. XXXVII.--71. Libosus of Vaga[509] said: "The Lord says in the
gospel, 'I am the truth;'[510] 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."
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.
* * * * *
CHAP. XXXVIII.--73. Lucius of Thebaste[511] 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
rebaptized."
74. I too think that they should be held accursed, but not that
therefore they should be exorcised and rebaptized; for it is their
own falsehood which I hold accursed, but Christ's sacrament which I
venerate.
* * * * *
CHAP. XXXIX.--75. Eugenius of Ammedera[512] said: "I too pronounce this
same judgment, that heretics should be baptized."
76. To him we answer: But this is not the judgment which the Church
pronounces, to which also God has now revealed in a general Council the
point in which ye were then still otherwise minded;[513] but because
your charity was unimpaired, ye remained in unity.
* * * * *
CHAP. XL.--77. Also another Felix of Ammacura[512] 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,[514] 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."
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;[515] 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 savour of Christ was unto death to those
of whom the apostle speaks.[516] 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.
* * * * *
CHAP. XLI.--79. Also another Januarius of Muzuli[517] 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 favour and the truth of Christ."
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 favour 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.
* * * * *
CHAP. XLII.--81. Adelphius of Thasbalte[518] 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 baptize them."
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.
* * * * *
CHAP. XLIII.--83. Demetrius of the Lesser Leptis[519] 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."
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;"[520] 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.
* * * * *
CHAP. XLIV.--85. Vincentius of Thibaris[521] 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;'[522] 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.'[523] 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."
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 an heathen man and a publican."[524]
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;"[525] and to whom the prophet
says, "Thou hast justified Sodom,"[526] 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
fulfil them,[527] 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?[528] 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,[529]
which certainly would not be condemned but recognised 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."[530] 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:
[391] John xx. 23.
[392] Matt. xxiii. 3.
[393] 1 Tim. i. 5.
[394] Wisd. ix. 15.
[395] See Phil. iii. 15.
[396] Gal. ii. 14.
[397] Cant. vi. 8.
[398] Eph. v. 27; cp. Aug. _Retract._ ii. 18.
[399] Cant. iv. 12, 13.
[400] John xx. 23.
[401] Conc. Carth., introduction.
[402] Cypr. _Ep._ lxxiii. sec. 22.
[403] Cypr. _Ep._ lxix. sec. 11.
[404] De baptismi simplicitate ubique agnoscendam consuetudinem. Migne
approves of 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."
[405] Eph. iv. 2, 3.
[406] Phil. iii. 15.
[407] Bilta was in Mauritania.
[408] Eph. iv. 4, 5.
[409] Conc. Carth. sec. 1.
[410] 1 John iii. 15.
[411] This 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 Felix, which is not found
in Cyprian, being derived from the following section of Augustine.
Migirpa, or Misgirpa, was in Zeugitana.
[412] Adrumetum was an ancient Phoenician settlement, made a Roman
colony by Trajan, on the coast of the Sinus Neapolitanus, some ninety
miles south-east of Carthage.
[413] Thamugadis, a town in Numidia, on the east side of Mount
Aurasius. The whole opinion of Novatus (Conc. Carth. sec. iv.) is
omitted in the MSS.
[414] The words in Cyprian are, "sanctissimæ memoriæ virorum." The
decree referred to is one of the Council held by Agrippinus.
[415] Tubunæ, a town in Mauritania Cæsariensis.
[416] Prov. ix. 12, according to the LXX. version, the passage being
altogether absent in the Hebrew, and consequently in the English
version. The whole opinion of Nemesianus is wanting in the MSS. and
in the edition of Amerbach; and in that of Erasmus it is somewhat
different, having been subsequently revised by the Louvain editors to
bring it into harmony with the answer of Augustine and the text of
Cyprian (Conc. Carth. sec. 5).
[417] Prov. ix. 18, according to the LXX. version only.
[418] John iii. 5.
[419] Gen. i. 2.
[420] Viz. baptism and the laying on of hands; the latter sacramental
ordinance being similarly spoken of by Aug. _Ep._ lxxii. sec. 1, as
efficacious only when preceded by Catholic baptism.
[421] Eph. iv. 3-6.
[422] Quoniam 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 Migne, 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.
[423] Gal. v. 19-21.
[424] Cypr. _Ep._ xi. sec. 1.
[425] Prov. ix. 12, according to the LXX. version.
[426] John iii. 5.
[427] Acts viii. 13.
[428] Wisd. i. 5.
[429] John iii. 6.
[430] Gal. v. 19-21.
[431] Lambæse was one of the chief cities in the interior of Numidia,
on the confines of Mauritania.
[432] Conc. Carth. sec. vi.
[433] Castrum Galbæ was also in Numidia.
[434] Matt. v. 13. "Id quod salietur ex eo, ad nihilum valebit."
[435] Matt. xxviii. 18, 19.
[436] Recedendo infatuati contrarii facti sunt. Dr. Routh, from a Ms.
in his own possession, inserts "et" after "infatuati,"--"have lost
their savour and become contrary to the Church."
[437] Prov. xiv. 9, from the LXX.
[438] John xx. 23.
[439] 1 John ii. 9.
[440] Ex. xx. 13, 15.
[441] Cirta, an inland city of the Massyli in Numidia, was rebuilt by
Constantine, and called Constantina.
[442] See below, on sec. 25.
[443] Ex Scripturis deificis.
[444] There 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._ lxxiii. sec. 1, that this Council, and consequently the letter
to Stephen, was subsequent to the Council under consideration; and
consequently Augustine is right in ignoring it, and referring solely
to the former. Dr. Routh thinks the words an interpolation, of course
before Augustine's time; and they may perhaps have been inserted by
some one who had Cyprian's later letter to Stephen before his mind.
[445] Segermæ in Numidia.
[446] Girba, formerly Meninx, an island to the south-east of the Lesser
Syrtis.
[447] In baptismi trinitate. "Quia trina immersione expediebatur, in
nomine Patris, Filii, et S. Spiritus."--_Bishop Fell._
[448] Matt. xxviii. 19.
[449] Erroris offectura. Other readings are "offensa" and "effectura."
[450] Cediæ has been identified, but perhaps without sufficient reason,
with Quidias, or Quiza, in Mauritania Cæsariensis.
[451] Matt. xii. 30.
[452] 1 John ii. 18.
[453] Matt. vii. 22, 23.
[454] Bagai, or Vacca, in the interior of Numidia. See on I. v. 7.
[455] Matt. xv. 14.
[456] 1 Cor. xv. 32.
[457] Rom. viii. 6.
[458] Mileum, or Mireum, a Roman colony in Numidia, noted as the seat
of two Councils.
[459] Hippo Regius, the see of Augustine himself, was on the coast of
Numidia.
[460] Badis in Numidia.
[461] Matt. vi. 15.
[462] Eph. iv. 3.
[463] Phil. iii. 15.
[464] Abbir Germaniciana was in Zeugitana.
[465] 1 John iii. 15.
[466] Thuccabori was perhaps the same as Tucca in Byzacene.
[467] Matt. vii. 24.
[468] Cypr. _Serm. de Laps._
[469] Matt. vii. 24, 26.
[470] It is pointed out by the Louvain editors that this passage shows
that Augustine considered our Lord's precept to comprehend everything
contained in the Sermon on the Mount.
[471] Luke vi. 37.
[472] Matt. vi. 14, 15.
[473] 1 Pet. iv. 8.
[474] Cypr. _Ep._ lxxiii. sec. 12.
[475] Tuburbo was in Zeugitana.
[476] Phil. iii. 15.
[477] See above, III. cc. xiv. xv.
[478] Matt. xiii. 29.
[479] 1 Kings iii. 26.
[480] Sufetula was a town of Byzacene, twenty-five miles from Sufes, of
which the name is a diminutive.
[481] Lares was a town of importance in Byzacene.
[482] Matt. vii. 23.
[483] John i. 33.
[484] Macomades was in Numidia.
[485] Flebiles 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. xxxiii. 63: Mens hæretica, quæ diuturna tabe
polluta est.
[486] Adulteros. So all the MSS. of Augustine, though in Cyprian is
sometimes found "adulterinos." In classical Latin, however, "adulter"
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."
[487] Jer. ii. 21.
[488] Vicus Cæsaris is unknown, unless it be the same as Nova Cæsaris
in Numidia.
[489] Carpis was in Zeugitana, on the borders of Tunis.
[490] Fiant. Another reading in some MSS. of Cyprian (not found in
those of Augustine) is, "quomodo Christianos faciunt," which is less in
harmony with the context.
[491] Matt. xii. 30.
[492] Ps. cxliv. 11-15, from the LXX.
[493] Cypr. _Ep._ xi. ad Clericos, sec. 1.
[494] Thabraca was on the coast of Numidia, the frontier town towards
Zeugitana, at the mouth of the Tucca.
[495] Uthina was in Zeugitana.
[496] Burug or Burca was in Mauritania Cæsariensis.
[497] In the Eng. version this is, "He that washeth himself after
touching a dead body, if he touch it again, what availeth his
washing?"--Ecclus. xxxiv. 25.
[498] _Contra Parmenianum_, II. x. 22.
[499] Rom. vi. 23.
[500] Rom. viii. 6.
[501] 1 Tim. v. 6.
[502] John i. 33.
[503] Matt. vi. 15.
[504] Ps. xxxv. 12.
[505] Cant. vi. 9.
[506] Sicca was in Zeugitana.
[507] Thenæ was in Byzacene.
[508] Matt. xxviii. 19.
[509] Vaga was in Numidia.
[510] John xiv. 6.
[511] Thebaste was in Numidia.
[512] Ammedera and Ammacura were in Numidia.
[513] Phil. iii. 15.
[514] See Cant. iv. 12.
[515] Ch. xxi. 37.
[516] 2 Cor. ii. 15.
[517] Muzuli is perhaps the same as Mazula in Numidia.
[518] Thasbalte was in Byzacene.
[519] Leptis the Lesser was in Byzacene, the Greater being in Tripoli.
[520] Gal. v. 21.
[521] Thibaris, perhaps the same as Tabora in Mauritania Cæsariensis.
[522] Mark xvi. 15-18.
[523] Matt. xxviii. 19.
[524] Matt. xviii. 17.
[525] Matt. xi. 24.
[526] Ezek. xvi. 51.
[527] Luke xvii. 14.
[528] Luke i. 11, 13.
[529] Acts xvii. 28.
[530] Cypr. _de Idol. Vanitate_.
BOOK SEVENTH.
IN WHICH THE REMAINING JUDGEMENTS OF THE COUNCIL OF CARTHAGE ARE
EXAMINED.
CHAP. I.--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 general 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 nowise to be despised, and especially by Cyprian, whose authority
men endeavour 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,[531] 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 labour
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 maintenance 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 recalled by Paul,[532] 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
recognise 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.
* * * * *
CHAP. II.--2. Marcus of Mactaris[533] 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."
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 defence 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 offence, 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 traitors 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.
* * * * *
CHAP. III.--4. Satius of Siccilibba[534] 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."
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.
* * * * *
CHAP. IV.--6. Victor of Gor[535] 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."
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.
* * * * *
CHAP. V.--8. Aurelius of Utica[536] said: "Since the apostle says that
we ought not to be partakers with the sins of other men,[537] 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."
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."[538]
* * * * *
CHAP. VI.--10. Iambus of Germaniciana[539] 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."
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.
* * * * *
CHAP. VII.--12. Lucianus of Rucuma[540] said: "It is written, 'And
God saw the light that it was good, and God divided the light from
the darkness.'[541] 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."
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.
* * * * *
CHAP. VIII.--14. Pelagianus of Luperciana[542] said: "It is written,
'Either the Lord is God, or Baal is God.'[543] 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?"
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?[544] And yet it does
exist with them; and in like manner also it exists among the heretics.
* * * * *
CHAP. IX.--16. Jader of Midila[545] 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."
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.
* * * * *
CHAP. X.--18. Likewise another Felix of Marazana[546] said: "There is
one faith, one baptism,[547] but of the Catholic Church, to which alone
is given authority to baptize."
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[548] 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.[549]
* * * * *
CHAP. XI.--20. Paul of Bobba[550] 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 of none effect? God forbid: yea, let God be true,
but every man a liar.'[551] But if God be true, how can the truth of
baptism be in the company of heretics, where God is not?"
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?"[552] 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.
* * * * *
CHAP. XII.--22. Pomponius of Dionysiana[553] 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."
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, "Whose soever sins ye remit, they are remitted unto them; and
whose soever sins ye retain, they are retained."[554] And yet they
baptize, and both Paul tolerates them in the same communion of baptism,
and Cyprian acknowledges them.
* * * * *
CHAP. XIII.--24. Venantius of Tinisa[555] 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."
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?"[556] 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?"[557] 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 recognise
the necklace of the Bridegroom even on an adulteress?
* * * * *
CHAP. XIV.--26. Aymnius of Ausnaga[558] 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."
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."[559]
* * * * *
CHAP. XIV.--28. Saturninus of Victoriana[560] 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."
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 statutes in thy mouth?" To the same person He assuredly says,
"When thou sawest a thief, then thou consentedst with him."[561] 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 recognised 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,"[562] 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.
* * * * *
CHAP. XVI.--30. Another Saturninus of Tucca[563] 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.[564] 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?"
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.
* * * * *
CHAP. XVII.--32. Marcellus of Zama[565] said: "Since sins are remitted
only in the baptism of the Church, he who does not baptize a heretic
holds communion with a sinner."
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.
* * * * *
CHAP. XVIII.--34. Irenæus of Ululi[566] said: "If the Church does
not baptize a heretic, because it is said that he has been baptized
already, then heresy is the greater."
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.
* * * * *
CHAP. XIX.--36. Donatus of Cibaliana[566] 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."
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.
* * * * *
CHAP. XX.--38. Zozimus of Tharassa[567] 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."[568]
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 general 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.
* * * * *
CHAP. XXI.--40. Julianus of Telepte[569] said: "It is written, 'A
man can receive nothing, except it be given him from heaven;'[570] if
heresy is from heaven, it can give baptism."
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.
* * * * *
CHAP. XXII.--42. Faustus of Timida Regia[571] said: "Let not these
persons flatter themselves who favour heretics. He who interferes with
the baptism of the Church on behalf of heretics makes them Christians,
and us heretics."
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.
* * * * *
CHAP. XXIII.--44. Geminius of Furni[572] 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."
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.[573] 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.
* * * * *
CHAP. XXIV.--46. Rogatianus of Nova[574] said: "Christ established
the Church, the devil heresy: how can the synagogue of Satan have the
baptism of Christ?"
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?
* * * * *
CHAP. XXV.--48. Therapius of Bulla[575] 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?"
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, yet 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?"[576] 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.
* * * * *
CHAP. XXVI.--50. Also another Lucius of Membresa[577] said: "It is
written, 'God heareth not sinners.'[578] How can he who is a sinner be
heard in baptism?"
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.
* * * * *
CHAP. XXVII.--52. Also another Felix of Buslaceni[579] 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."
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 general Council, even if
the truth were still concealed, which we believe to have been already
made manifest.
* * * * *
CHAP. XXVIII.--54. Another Saturninus of Abitini[580] said: "If
Antichrist can give to any one the grace of Christ, then can heretics
also baptize, who are called Antichrists."
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.
* * * * *
CHAP. XXIX.--56. Quintus of Aggya[581] said: "He who has a thing can
give it; but what can the heretics give, who are well known to have
nothing?"
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.
* * * * *
CHAP. XXX.--58. Another Julianus of Marcelliana[582] said: "If a man
can serve two masters, God and mammon,[583] then baptism also can serve
two, the Christian and the heretic."
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.
* * * * *
CHAP. XXXI.--60. Tenax of Horrea Celiae[584] said: "There is one
baptism, but of the Church; and where the Church is not, there baptism
also cannot be."
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?
* * * * *
CHAP. XXXII.--62. Another Victor of Assura[585] said: "It is
written, that 'there is one God and one Christ, one Church and one
baptism.'[586] How then can any one baptize in a place where there is
not either God, or Christ, or the Church?"
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?
* * * * *
CHAP. XXXIII.--64. Donatulus of Capsa[587] 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."
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.
* * * * *
CHAP. XXXIV.--66. Verulus of Rusiccada[588] 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."
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.
* * * * *
CHAP. XXXV.--68. Pudentianus of Cuiculi[589] 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."
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.
* * * * *
CHAP. XXXVI.--70. Peter of Hippo Diarrhytus[590] 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."
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 recognised in
those who return, should also be recognised in those who received it
from men who have separated themselves, since they did not lose it when
they went apart into heresy.
* * * * *
CHAP. XXXVII.--72. Likewise another Lucius of Ausafa[591] 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."
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.
* * * * *
CHAP. XXXVIII.--74. Felix of Gurgites[592] 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."
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.
* * * * *
CHAP. XXXIX.--76. Pusillus of Lamasba[593] said: "I believe that
baptism is not unto salvation except within the Catholic Church.
Whatsoever is without the Catholic Church is mere pretence."
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 savour of
Christ is certainly not unto salvation in them that perish,[594] though
from a fault not in itself, but in them. But "whatsoever is without
the Catholic Church is mere pretence," 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.[595] For there may be pretence 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 pretence 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.
* * * * *
CHAP. XL.--78. Salvianus of Gazaufala[596] 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."
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.
* * * * *
CHAP. XLI.--80. Honoratus of Tucca[597] 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."
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.
* * * * *
CHAP. XLII.--82. Victor of Octavus[598] 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."
83. What, therefore, has been answered to those for whom he waited, may
be taken as the answer also to himself.
* * * * *
CHAP. XLIII.--84. Clarus of Mascula[598] 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."
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.[599]
* * * * *
CHAP. XLIV.--86. Secundianus of Thambei[600] 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."
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, honour God with their lips, while their heart is far from
Him.[601] 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.
* * * * *
CHAP. XLV.--88. Also another Aurelius of Chullabi[602] 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.'[603] 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?"
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.[604] 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.[605] 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 defence. 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;[606] 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.
* * * * *
CHAP. XLVI.--90. Litteus of Gemelli[607] said: "'If the blind lead the
blind, both shall fall into the ditch.'[608] Since, therefore, it is
clear that heretics can give no light[609] to any one, as being blind
themselves, therefore their baptism is invalid."
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.
* * * * *
CHAP. XLVII.--92. Natalis of Oea[610] said: "It is not only I myself
who am present, but also Pompeius of Sabrata,[610] and Dioga of Leptis
Magna,[610] 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."
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.
* * * * *
CHAP. XLVIII.--94. Junius of Neapolis[611] said: "I do not depart from
the judgment which we once pronounced, that we should baptize heretics
on their coming to the Church."
95. Since this man has adduced no argument nor proof from the
Scriptures, he need not detain us long.
* * * * *
CHAP. XLIX.--96. Cyprian of Carthage said: "My opinion has been set
forth with the greatest fulness in the letter which has been written
to our colleague Jubaianus,[612] 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."
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."[613] 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,[614] 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.
* * * * *
CHAP. L.--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.'[615]
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,[616] 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,[617] 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 pretence or in truth, Christ
is preached; and I therein do rejoice, yea, and will rejoice."[618]
* * * * *
CHAP. LI.--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,[619] which is
called the one dove,[620] which is styled the beauteous bride without
spot or wrinkle,[621] and a garden enclosed, a fountain sealed,
a well of living water, an orchard of pomegranates with pleasant
fruits,[622] which house also received the keys, and the power of
binding and loosing.[623] 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."[624] Of this house it is said, "Lord,
I have loved the habitation of Thy house, and the place where Thine
honour dwelleth;"[625] and, "He maketh men to be of one mind in an
house;"[626] and, "I was glad when they said unto me, Let us go into
the house of the Lord;"[627] and, "Blessed are they that dwell in Thy
house, O Lord; they will be still praising Thee;"[628] with countless
other passages to the same effect. This house is also called wheat,
bringing forth fruit with patience, some thirty-fold, some sixty-fold,
and some an hundred-fold.[629] This house is also in vessels of gold
and of silver,[630] and in precious stones and imperishable woods. To
this house it is said, "Forbearing one another in love, endeavouring
to keep the unity of the Spirit in the bond of peace;"[631] and, "For
the temple of God is holy, which temple ye are."[632] 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 honour, and
some to dishonour."[633] Of this countless multitude are found to be
not only the crowd which within the Church afflicts the heart 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."[634] 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.
* * * * *
CHAP. LII.--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 dishonour, 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.
* * * * *