may not only be in him, but be not a whit and to be punished with judgment from heaven inferior to what it is in a holy and righteous unless they submitted to correction. For man. For although to the extent of his when Paul the apostle also was saying somepowers he has not preserved the sacrament, thing concerning God before the Athenians, but done it violence in heart and will, yet so he adduced as a proof or what he said, that far as the sacrament's own nature is con- certain of them had said something to the cerned, it has remained unhurt in its integrity same effect, which certainly would not be even in the man who despised and rejected it. condemned but recognized in them if they Were not the people of Sodom heathens, that should come to Christ. And the holy Cyprian is to say, Gentiles? The Jews therefore were uses similar evidence against the same hea worse, to whom the Lord says, "It shall be thens; for, speaking of the magi, he says, more tolerable for the land of Sodom in the "The chief of them, however, Hostanes, asday of judgment than for thee;" and to serts both that the form of the true God canwhom the prophet says, "Thou hast justified not be seen, and also that true angels stand Sodom,' ," that is to say, in comparison with beside His seat. In which Plato also agrees thee Sodom is righteous. Shall we, however, in like manner, and, maintaining the existence maintain that on this account the holy sacra- of one God, he calls the others angels or dements which existed among the Jews partook of mons. Hermes Trismegistus also speaks of the nature of the Jews themselves,-those sac- one God, and confesses that He is incompreraments which the Lord Himself also accepted, hensible, and past our powers of estimation.” and sent the lepers whom He had cleansed If, therefore, they were to come to the perto fulfill them,3 of which when Zacharias was ception of salvation in Christ, it surely would administering them, the angel stood by him, not be said to them, This that ye have is bad, and declared that his prayer had been heard or false; but clearly it would deservedly be while he was sacrificing in the temple? These said, Though this in you is perfect and true, same sacraments were both in the good men yet it would profit nothing unless ye came to of that time, and in those bad men who were the grace of Christ. If, therefore, anything worse than are the heathens, seeing that they were ranked before the Sodomites for wicked. ness, and yet those sacraments were perfect and holy in both. 4 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 VII. IN WHICH THE REMAINING JUDGMENTS OF THE COUNCIL OF CARTHAGE ARE EXAMINED. tion of Him whom he loved, let us, who are far inferior to his merits, yet following, as our weakness will allow, the authority of the Catholic Church of which he was himself a conspicuous and most noble member, strive our utmost against heretics and schismatics, seeing that they, being cut off from the unity which he maintained, and barren of the love with which he was fruitful, and fallen away from the humility in which he stood, are disavowed and condemned the more by him, in proportion as he knows that they wish to search out his writings for purposes of treachery, and are unwilling to imitate what he did for the maintainance of peace,-like those who, calling themselves Nazarene Christians, and circumcising the foreskin of their flesh after the fashion of the Jews, be CHAP. 1.-1. Let us not be considered | we can the good that was in him. But if he troublesome to our readers, if we discuss thought otherwise than right on any point, the same question often and from different and persuaded certain of his brethren and points of view. For although the Holy colleagues to entertain his views in a matter Catholic Church throughout all nations be which he now sees clearly through the revelafortified by the authority of primitive custom and of a plenary Council against those arguments which throw some darkness over the question about baptism, whether it can be the same among heretics and schismatics that it is in the Catholic Church, yet, since a different opinion has at one time been entertained in the unity of the Church itself, by men who are in no wise to be despised, and especially by Cyprian, whose authority men endeavor to use against us who are far removed from his charity, we are therefore compelled to make use of the opportunity of examining and considering all that we find on this subject in his Council and letters, in order, as it were, to handle at some considerable length this same question, and to show how it has more truly been the decision of the whole body of the Catholic Church, that heretics or schis-ing heretics by birth in that error from which matics, 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,' sees with greater clearness that truth to which his charity made him deserving to attain. May he therefore help us by his prayers, while we labor in the mortality of the flesh as in a darksome cloud, that if the Lord so grant it, we may imitate so far as 1 Wisd. ix. 15. Peter, when straying from the truth, was called by Paul' persist in the same to the present day. As therefore they have remained in their perversity cut off from the body of the Church, while Peter has been crowned in the primacy of the apostles through the glory of martyrdom, so these men, while Cyprian, through the abundance of his love, has been received into the portion of the saints through the brightness of his passion, are obliged to recognize themselves as exiles from unity, and, in defence of their calumnies, set up a citizen of unity as an opponent against the very home of unity. Let us, therefore, go on to examine the other judgments of that Council after the same fashion. CHAP. 2.-2. 2 Gal. ii. 11. Marcus of Mactaris3 said: 3 Mactaris (Macthari) was in ecclesiastical province of Byzacium. This bishop is probably the Marcus of Cypr. Ep. 1xx. 66 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 defense so as to refute and wash away so grave a charge. They give the name of traditors to men whom they were never able in times past to convict of the offense, and whom they cannot now show to be involved in it, being themselves rather shown to be liable to the same charge. But what has this to do with us? What shall we say of them who, by their own showing, are unquestionably traitors? For if we, however falsely, are called traditors, because, as they allege, we took part in the same communion with traditors, we have all taken part with the traditors in question, seeing that in the time of the blessed Cyprian the party of Donatus had not yet separated itself from unity. For the delivery of the sacred books, from which they began to be called traditors, occurred somewhat more than forty years after his martyrdom. If, therefore, we are traditors, because we sprang from traditors, as they believe or pretend, we both of us derive our origin from those other traitors. For there is no room for saying that they did not communicate with these traitors, since they call them men of their own party. In the words of the Council I Conc. Carth. sec. 38. 66 "Some which they are most forward to quote, 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 tne 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. I CHAP. 3.-4. Satius of Sicilibba 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."2 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 5. This too might also have been our own in Paradise. We do not therefore admit judgment; but let its author beware in what heretics to communion without baptism; and spirit it was said. For it is expressed in since they come with their waywardness corterms of such import, that I should feel no rected, we receive not their sins, but the saccompunction in consenting and subscribing to raments of Christ. And, in respect of the it in the same spirit in which I too believe that remission of their sins, we say again here heretics may indeed have the baptism of exactly what we said above. And certainly, Christ, but cannot have the remission of their in regard of what he says at the end of his sins. But he does not say, If heretics baptize judgment, declaring that he is guilty of two or are baptized, but "If heretics," he says, errors contrary to reason, seeing that on the "receive forgiveness of their sins in their one hand he does not cleanse the heretics, own baptism, it is without reason that they and on the other he defiles the Christians,' come to the Church." For if we were to set Cyprian himself is the first and the most in the place of heretics those whom Cyprian earnest in repudiating this with the colleagues knew within the Church as "renouncing the who agreed with him. For neither did he world in words alone and not in deeds," we think that he was defiled, when, on account also might express this same judgment, in of the bond of peace, he decreed that it was just so many words, with the most perfect right to hold communion with such men, when truth. If those who only seem to be con- he used the words, "Judging no one, nor reverted receive forgiveness of their sins in their moving any from the right of communion if own baptism, it is without reason that they are he entertain a different opinion." Or, if afterwards led on to a true conversion. For heretics defile the Church by being admitted since it is for sins that men are punished in to communion without being baptized, then the day of judgment, "those who renounce the the whole Church has been defiled in virtue world in words and not in deeds" have nothing of that custom which has been so often reto fear in the judgment of Christ if they have corded here. And just as those men call us obtained remission of their sins. But this traditors because of our forefathers, in whom reasoning is only made perfect by some such they were able to prove nothing of the sort context as is formed by the addition of the when they laid the charge against them, so, words, But they ought to fear the judgment if every man partakes of the character of those of Christ, and to lose no time in being con- with whom he may have held communion, all verted in the truth of their hearts; and, when were then made heretics. And if every one they have done this, it is certainly not neces- who asserts this is mad, it must be false that sary that they should be baptized a second Victor says, when he declares that "he who time. It was possible, therefore, for them to admits heretics to communion without bapreceive baptism, and either not to receive re- tism, not only fails to cleanse the heretics, mission of their sins, or to be burdened again but pollutes the Christians as well." Or if at once with the load of sins which were for- this be true, they were then not admitted given them; and so the same is the case also without baptism, but those men had the bapwith the heretics. tism 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. 4.-6. Victor of Gor3 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 I Sicilibba was in ecclesiastical province of Zeugitana. In the text of this Council the bishop's name is Sattius, and the name occurs in Cypr. Epp. lvii., lxvii., Ixx. 2 Con. Carth. sec. 39. CHAP. .-8. Aurelius of Utica said: 4 Conc. Carth. sec. 40. 5 Utica, the well-known city in ecclesiastical province of Zeu3 Gor (Gorduba) is variously supposed to be Garra in ecclesias- gitana. The Aurelius of Cypr. Epp. xxvii. 4, lvii. and lxvii. tical province of Mauritania Cæsariensis, or Garriana in ecclesias-(the first) are more likely to be identical with the bishop of Utica, tical province of Byzacium. The name of a bishop Victor occurs than with the Aurelius of Chullabis, who delivers his opinion the in Cypr. Epp. iv., lvii., lxii., lxvii. In Ep. lxx. the names of three. 81st in order. 66 Since the apostle says that we ought not to washed, but defiled. But all are without the be partakers with the sins of other men,' what said rock who hear the words of Christ and else does he do but make himself partaker do them not. Or if it be the case that they with the sins of other men, who holds com- are washed indeed in baptism, but yet conmunion with heretics without the baptism tinue in the defilement of their unrighteousof the Church? And therefore I pronounce ness, from which they were unwilling to be my judgment that heretics should be baptized, changed for the better, the same is true also that they may receive remission of their sins, of the heretics. and so communion be allowed to them."'2 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.” 9. The answer is: Therefore Cyprian and CHAP. 7.-12. Lucianus of Rucuma said: all those bishops were partakers in the sins of "It is written, ‘And God saw the light that it other men, inasmuch as they remained in was good, and God divided the light from communion with such men, when they re- the darkness." If light and darkness can moved no one from the right of communion agree, then can there be something in comwho entertained a different opinion. Where, mon between us and heretics. Therefore then, is the Church? Then, to say nothing I give my judgment that heretics should be for the moment of heretics,-since the words baptized." 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." 3 CHAP. 6-10. Iambus of Germaniciana 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."s 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 CHAP. 8.-14. Pelagianus of Luperciana, said: "It is written, Either the Lord is God, or Baal is God.' 10 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 Eygpt 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? 12 And yet it does exist with them; and in like manner also it exists among the heretics. |