Writings in Connection with the Donatist Controversy

Chap. xxxv. – 67. Castus of Sicca506 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 Thenæ507 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 Vaga509 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 Thebaste511 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 Ammedera512 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 Muzuli517 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 Thasbalte518 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 Leptis519 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 Thibaris521 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.

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 Mactaris533 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 Siccilibba534 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."