полная версия

Bishop of Hippo Saint Augustine
Writings in Connection with the Donatist Controversy

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."

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 Gor⁵³⁵ 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 Utica⁵³⁶ 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 Germaniciana⁵³⁹ 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 Rucuma⁵⁴⁰ 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 Luperciana⁵⁴² 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 Midila⁵⁴⁵ 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 Marazana⁵⁴⁶ 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 not⁵⁴⁸ 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 Bobba⁵⁵⁰ 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 Dionysiana⁵⁵³ 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 Tinisa⁵⁵⁵ 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 Ausnaga⁵⁵⁸ 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 Victoriana⁵⁶⁰ 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 Tucca⁵⁶³ 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 Zama⁵⁶⁵ 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 Ululi⁵⁶⁶ 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 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 Tharassa⁵⁶⁷ 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 Telepte⁵⁶⁹ 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 Regia⁵⁷¹ 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.