BOOK III.

AUGUSTIN UNDERTAKES THE REFUTATION OF THE ARGUMENTS WHICH MIGHT BE DERIVED FROM THE EPISTLE OF CYPRIAN TO JUBAIANUS, TO GIVE COLOR TO THE VIEW THAT THE BAPTISM OF CHRIST COULD NOT BE CONFERRED BY HERETICS.

CHAP. 1.-1. I think that it may now be through discussions of this kind, might be considered clear to every one, that the au- cured by the more powerful truth and univerthority of the blessed Cyprian for the main- sal healing power of unity coming on the side tenance of the bond of peace, and the avoid- of safety. And so they may see with what ing of any violation of that most wholesome security I approach this discourse. If I am charity which preserves unity in the Church, unable to gain my point, and show how those may be urged on our side rather than on the arguments may be refuted which they bring side of the Donatists. For if they have forward from the Council and the epistles of chosen to act upon his example in rebaptizing Cyprian, to the effect that Christ's baptism Catholics, because he thought that heretics may not be given by the hands of heretics, I ought to be baptized on joining the Catholic shall still remain safely in the Church, in Church, shall not we rather follow his exam- whose communion Cyprian himself remained ple, whereby he laid down a manifest rule with those who differed from him. that one ought in no wise, by the establishment of a separate communion, to secede from the Catholic communion, that is, from the body of Christians dispersed throughout the world, even on the admission of evil and sacrilegious men, since he was unwilling even to remove from the right of communion those whom he considered to have received sacrilegious men without baptism into the Catholic communion, saying, "Judging no one, nor depriving any of the right of communion if he differ from us?"

CHAP. 2.-2. Nevertheless, I see what may still be required of me, viz., that I should answer those plausible arguments, by which, in even earlier times, Agrippinus, or Cyprian himseif, or those in Africa who agreed with them, or any others in far distant lands beyond the sea, were moved, not indeed by the authority of any plenary or even regionary Council, but by a mere epistolary correspondence, to think that they ought to adopt a custom which had no sanction from the ancient custom of the Church, and which was expressly forbidden by the most unanimous resolution of the Catholic world in order that an error which had begun to creep into the minds of some men,

1 See above, II. ii. 3.

3. But if they say that the Catholic Church existed then, because there were a few, or, if they prefer it, even a considerable number, who denied the validity of any baptism conferred in an heretical body, and baptized all who came from thence, what then? Did the Church not exist at all before Agrippinus, with whom that new kind of system began, at variance with all previous custom? Or how, again after the time of Agrippinus, when, unless there had been a return to the primitive custom, there would have been no need for Cyprian to set on foot another Council? Was there no Church then, because such a custom as this prevailed everywhere, that the baptism of Christ should be considered nothing but the baptism of Christ, even though it were proved to have been conferred in a body of heretics or schismatics? But if the Church existed even then, and had not perished through a breach of its continuity, but was, on the contrary, holding its ground, and receiving increase in every nation, surely it is the safest plan to abide by this same custom, which then embraced good and bad alike in unity. But if there was then no Church in existence, because sacrilegious heretics were received without baptism, and this prevailed by universal custom, whence has Donatus made his appearance? From what land did

CHAP. 3.-4. Let us therefore, seeing that we adhere to the example of Cyprian, go on now to consider Cyprian's Council. What says Cyprian? "Ye have heard," he says,

66

most beloved colleagues, what Jubaianus our fellow-bishop has written to me, consulting my moderate ability concerning the unlawful and profane baptism of heretics, and what answer I gave him,-giving a judgment which we have once and again and often given, that heretics coming to the Church ought to be baptized and sanctified with the baptism of the Church. Another letter of Jubaianus has likewise been read to you, in which, agreeably to his sincere and religious devotion, in answer to our epistle, he not only expressed his assent, but returned thanks also, acknowledging that he had received instruction." these words of the blessed Cyprian, we find that he had been consulted by Jubaianus, and what answer he had given to his questions, and how Jubaianus acknowledged with gratitude that he had received instruction. Ought we then to be thought unreasonably persistent if we desire to consider this same epistle by which Jubaianus was convinced? For till such time as we are also convinced (if there are any arguments of truth whereby this can be done), Cyprian himself has established our security by the right of Catholic communion.

In

he spring? or from what sea did he emerge? or from what sky did he fall? And so we, as I had begun to say, are safe in the communion of that Church, throughout the whole extent of which the custom now prevails, which prevailed in like manner through its whole extent before the time of Agrippinus, and in the interval between Agrippinus and Cyprian, and whose unity neither Agrippinus nor Cyprian ever deserted, nor those who agreed with them, although they entertained different views from the rest of their brethren-all of them remaining in the same communion of unity with the very men from whom they differed in opinion. But let the Donatists themselves consider what their true position is, if they neither can say whence they derived their origin, if the Church had already been destroyed by the plague-spot of communion with heretics and schismatics received into her bosom without baptism; nor again agree with Cyprian himself, for he declared that he remained in communion with those who received heretics and schismatics, and so also with those who were received as well: while they have separated themselves from the communion of the whole world, on account of the charge of having delivered up the sacred books, which they brought against the men whom they maligned in Africa, but failed to convict when brought to trial beyond the sea; 5. For he goes on to say: "It remains that although, even had the crimes which they al- we severally declare our opinion on this same leged been true, they were much less heinous subject, judging no one, nor depriving any than the sins of heresy and schism; and yet one of the right of communion if he differ these could not defile Cyprian in the persons of from us." He allows me, therefore, withthose who came from them without baptism, as out losing the right of communion, not only he conceived, and were admitted without bap- to continue inquiring into the truth, but even tism into the Catholic communion. Nor, in the to hold opinions differing from his own. "For very point in which they say that they imitate no one of us," he says, "setteth himself up Cyprian, can they find any answer to make as a bishop of bishops, or by tyrannical terror about acknowledging the baptism of the fol- forces his colleagues to a necessity of obeylowers of Maximianus, together with those ing." What could be more kind? what more whom, though they belonged to the party humble? Surely there is here no authority that they had first condemned in their own restraining us from inquiry into what is truth. plenary Council, and then gone on to prose-"Inasmuch as every bishop," he says, “in cute even at the tribunal of the secular power, the free use of his liberty and power, has the they yet received back into their communion, in the episcopate of the very same bishop under whom they had been condemned. Wherefore, if the communion of wicked men destroyed the Church in the time of Cyprian, they have no source from which they can derive their own communion; and if the Church was not destroyed, they have no excuse for their separation from it. Moreover, they are neither following the example of Cyprian, since they have burst the bond of unity, nor abiding by their own Council, since they have recognized the baptism of the followers of Maximianus.

right of forming his own judgment, and can no more be judged by another than he can himself judge another," that is, I suppose, in those questions which have not yet been brought to perfect clearness of solution; for he knew what a deep question about the sacrament was then occupying the whole Church with every kind of disputation, and gave free liberty of inquiry to every man, that the truth might be made known by investigation. For he was surely not uttering what was false, and trying to catch his simpler colleagues in their

1 See above, II. ii. 3.

speech, so that, when they should have be- of the matter to the best of his abilities, detrayed that they held op nions at variance cide in favor of a single individual, or even with his, he might then propose, in violation of a few, against the decision of so very many of his promise, that they should be excom- men of the same religion and communion, all municated. Far be it from a soul so holy to endowed with great talent and abundant learnentertain such accursed treachery; indeed, ing. And so how much was suggested to me they who hold such a view about such a man, on more diligent inquiry, even by the letter thinking that it conduces to his praise, do but of Cyprian himself, in favor of the view show that it would be in accordance with their which is now held by the Catholic Church, own nature. I for my part will in no wise that the baptism of Christ is to be recognized believe that Cyprian, a Catholic bishop, a and approved, not by the standard of their Catholic martyr, whose greatness only made merits by whom it is administered, but by him proportionately humble in all things, so His alone of whom it is said, "The same is as to find favor before the Lord,' should ever, He which baptizeth,"3 will be shown naturally especially in the sacred Council of his col- in the course of our argument. Let us thereleagues, have uttered with his mouth what fore suppose that the letter which was written was not echoed in his heart, especially as he by Cyprian to Jubaianus has been read among further adds, "But we must all await the us, as it was read in the Council. And I judgment of our Lord Jesus Christ, who alone would have every one read it who means to has the power both of setting us in the gov- read what I am going to say, lest he might ernment of His Church, and of judging of possibly think that I have suppressed some our acts therein." When, then, he called things of consequence. For it would take to their remembrance so solemn a judgment, too much time, and be irrelevant to the elucihoping to hear the truth from his colleagues, dation of the matter in hand, were we at this would he first set them the example of lying? moment to quote all the words of this epistle. May God avert such madness from every Christian man, and how much more from Cyprian! We have therefore the free liberty of inquiry granted to us by the most moderate and most truthful speech of Cyprian.

66

CHAP. 4.-6. Next nis colleagues proceed to deliver their several opinions. But first they listened to the letter written to Jubaianus; for it was read, as was mentioned in the preamble. Let it therefore be read among ourselves also, that we too, with the help of God, may discover from it what we ought to think. "What!" I think I hear some one saying, do you proceed to tell us what Cyprian wrote to Jubaianus?" I have read the letter, I confess, and should certainly have been a convert to his views, had I not been induced to consider the matter more carefully by the vast weight of authority, originating in those whom the Church, dis tributed throughout the world amid so many nations, of Latins, Greeks, barbarians, not to mention the Jewish race itself, has been able to produce, that same Church which gave birth to Cyprian himself,―men whom I could in no wise bring myself to think had been unwilling without reason to hold this view,-not because it was impossible that in so difficult a question the opinion of one or of a few might not have been more near the truth than that of more, but because one must not lightly, without full consideration and investigation

CHAP. 5.-7. But if any one should ask what I hold in the meantime, while discussing this question, I answer that, in the first place, the letter of Cyprian suggested to me what I should hold till I should see clearly the nature of the question' which next begins to be discussed. For Cyprian himself says: "But some will say, 'What then will become of those who in times past, coming to the Church from heresy, were admitted without baptism?'" Whether they were really without baptism, or whether they were admitted because those who admitted them conceived that they had partaken of baptism, is a matter for our future consideration. At any rate, Cyprian himself shows plainly enough what was the ordinary custom of the Church, when he says that in past time those who came to the Church from heresy were admitted without baptism.

8. For in the Council itself Castus of Sicca says: "He who, despising truth, presumes to follow custom, is either envious or evil-disposed towards the brethren to whom the truth is revealed, or is ungrateful towards God, by whose inspiration His Church is instructed.'' Whether the truth had been revealed, we shall investigate hereafter; at any rate, he acknowledges that the custom of the Church was different.

66

66

CHAP. 6.-9. Libosus also of Vaga says: the Catholic Church, was even more watch"The Lord says in the gospel, I am the fully guarded with the most scrupulous cauTruth." He does not say, 'I am custom.' tion, when it had received the further corroTherefore, when the truth is made manifest, boration of Councils. custom must give way to truth." Clearly, no one could doubt that custom must give CHAP. 10.-13. Therefore Cyprian writes way to truth where it is made manifest. But to Jubaianus as follows, concerning the we shall see presently about the manifestation baptism of heretics, who, being placed withof the truth. Meanwhile he also makes it out, and set down out of the Church," seem clear that custom was on the other side. to him to "claim to themselves a matter over which they have neither right nor power. CHAP. 7.-10. Zosimus also of Tharassa Which we," he says, "cannot account valid said: When a revelation of the truth has or lawful, since it is clear that among them it been made, error must give way to truth; for is unlawful." Neither, indeed, do we deny even Peter, who at the first circumcised, after- that a man who is baptized among heretics, wards gave way to Paul when he declared the or in any schism outside the Church, derives truth." He indeed chose to say error, not no profit from it so far as he is partner in the custom; but in saying "for even Peter, who perverseness of the heretics and schismatics; at the first circumcised, afterwards gave way nor do we hold that those who baptize, alto Paul when he declared the truth," he shows though they confer the real true sacrament of plainly enough that there was a custom also baptism, are yet acting rightly, in gathering on the subject of baptism at variance with his adherents outside the Church, and entertainviews. At the same time, also, he warns using opinions contrary to the Church. that it was not impossible that Cyprian might is one thing to be without a sacrament, anhave held an opinion about baptism at vari- other thing to be in possession of it wrongly, ance with that required by the truth, as held by the Church both before and after him, if even Peter could hold a view at variance with the truth as taught us by the Apostle Paul.4

CHAP. 8-11. Likewise Felix of Buslacene said: "In admitting heretics without the baptism of the Church, let no one prefer custom to reason and truth; because reason and truth always prevail to the exclusion of custom."'s Nothing could be better, if it be reason, and if it be truth; but this we shall see presently. Meanwhile, it is clear from the words of this man also that the custom was the other way.

CHAP. 9.-12. Likewise Honoratus of Tucca said: "Since Christ is the Truth, we ought to follow truth rather than custom." By all these declarations it is proved that we are not excluded from the communion of the Church, till it shall have been clearly shown what is the nature of the truth, which they say must be preferred to our custom. But if the truth has made it clear that the very regulation ought to be maintained which the said custom had prescribed, then it is evident both that this custom was not established or confirmed in vain, and also that, in consequence of the discussions in question, the most wholesome observance of so great a sacrament, which could never, indeed, have been changed in

But it

and to usurp it unlawfully. Therefore they do not cease to be sacraments of Christ and the Church, merely because they are unlawfully used, not only by heretics, but by all kinds of wicked and impious persons. These, indeed, ought to be corrected and punished, but the sacraments should be acknowledged and revered.

14. Cyprian, indeed, says that on this subject not one, but two or more Councils were held; always, however, in Africa. For indeed in one he mentions that seventy-one bishops had been assembled,8-to all whose authority we do not hesitate, with all due deference to Cyprian, to prefer the authority, supported by many more bishops, of the whole Church spread throughout the whole world, of which Cyprian himself rejoiced that he was an inseparable member.

15. Nor is the water "profane and adulterous 118 over which the name of God is invoked, even though it be invoked by profane and adulterous persons; because neither the creature itself of water, nor the name invoked, is adulterous. But the baptism of Christ, consecrated by the words of the gospel, is necessarily holy, however polluted and unclean its ministers may be; because its inherent sanctity cannot be polluted, and the divine excellence abides in its sacrament, whether to the salvation of those who use it aright, or to the destruction of those who use it wrong. Would you indeed maintain that, while the

8 Cypr. Ep. lxxiii. 1.