Writings in Connection with the Donatist Controversy

Chap. xxiii. – 40. Successus of Abbir Germaniciana464 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 Thuccabori466 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 Tuburbo475 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 Sufetula480 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 Lares481 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 Macomades484 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 Cæsaris488 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 Carpis489 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 Thabraca494 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 Uthina495 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 Burug496 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