A TREATISE CONCERNING THE CORRECTION OF THE DONATISTS; OR EPISTLE CLXXXV.1 A LETTER OF AUGUSTIN TO BONIFACE, WHO, AS WE LEARN FROM EPISTLE 220, WAS TRIBUNE, AND AFTERWARDS COUNT IN AFRICA. IN IT AUGUSTIN SHOWS THAT THE HERESY OF THE DONATISTS HAS NOTHING IN COMMON WITH THAT OF ARIUS; AND POINTS OUT THE MODERATION WITH WHICH IT WAS POSSIBLE TO RECALL THE HERETICS TO THE COMMUNION OF THE CHURCH THROUGH AWE OF THE IMPERIAL LAWS. HE ADDS REMARKS CONCERNING THE SAVAGE CONDUCT OF THE DONATISTS AND CIRCUMCELLIONES, CONCLUDING WITH A DISCUSSION OF THE UNPARDONABLE NATURE OF THE SIN AGAINST THE HOLY GHOST.3 CHAP. I.—1. I must express my satisfac-said that the Son was inferior to the Father, tion, and congratulations, and admiration, my son Boniface, in that, amid all the cares of wars and arms, you are eagerly anxious to know concerning the things that are of God. From hence it is clear that in you it is actually a part of your military valor to serve in truth the faith which is in Christ. To place, therefore, briefly before your Grace the difference between the errors of the Arians and the Donatists, the Arians say that the Father, the Son, and the Holy Ghost are different in substance; whereas the Donatists do not say this, but acknowledge the unity of substance in the Trinity. And if some even of them have 1 Written c. 417. 2 In Book II. c. xlviii. of his Retractations, Augustin says: "About the same time" (as that at which he wrote his treatise De Gestis Pelagii, i. e. about the year 417), "I wrote also a treatise De Correctione Donatistarum, for the sake of those who were not willing that the Donatists should be subjected to the correction of the imperial laws. This treatise begins with the words Laudo, et gratulor, et admiror." This letter in the old edi tions was No. 50,-the letter which is now No. 4 in the appendix (Benedictine) being formerly No. 185. 3 He handles the same thought in Ep. 93. yet they have not denied that He is of the same substance; whilst the greater part of them declare that they hold entirely the same belief regarding the Father and the Son and the Holy Ghost as is held by the Catholic Church. Nor is this the actual question in. dispute with them; but they carry on their unhappy strife solely on the question of communion, and in the perversity of their error maintain rebellious hostility against the unity of Christ. But sometimes, as we have heard, some of them, wishing to conciliate the Goths, since they see that they are not without a certain amount of power, profess to entertain the same belief as they. But they are refuted by the authority of their own leaders; for Donatus himself, of whose party they boast themselves to be, is never said to have held this belief. 2. Let not, however, things like these disturb thee, my beloved son. For it is foretold 4 The correspondence between Augustin and Boniface is lim- to us that there must needs be heresies and ited to Epp. 185, 189 and 220. The sixteen smaller letters are spurious. For note to Boniface and translations of 189 and and 220, see vol. 1 of this series, pp. 552 and 573. stumbling-blocks, that we may be instructed among our enemies; and that so both our faith and our love may be the more approved, us;" so is His Church made manifest, not in -our faith, namely, that we should not be | Africa alone, as they most impudently vendeceived by them; and our love, that we ture in the madness of their vanity to assert, should take the utmost pains we can to correct but spread abroad throughout the world. the erring ones themselves; not only watching that they should do no injury to the weak, and that they should be delivered from their wicked error, but also praying for them, that God would open their understanding, and that they might comprehend the Scriptures. For in the sacred books, where the Lord Christ is made manifest, there is also His Church declared; but they, with wondrous blindness, while they would know nothing of Christ Himself save what is revealed in the Scriptures, yet form their notion of His Church from the vanity of human falsehood, instead of learning what it is on the authority of the sacred books. what is false; but it marks abandoned impudence to desire to condemn the communion of the whole world on account of charges alleged against a man, of which you cannot establish the truth in the face of the world. 4. For they prefer to the testimonies of Holy Writ their own contentions, because, in the case of Cæcilianus, formerly a bishop of the Church of Carthage, against whom they brought charges which they were and are unable to substantiate, they separated themselves from the Catholic Church, that is, from the unity of all nations. Although, even if the charges had been true which were brought by them against Cæcilianus, and could at length be proved to us, yet, though we might pronounce an anathema upon him even in the grave, we are still bound not for the sake of any man to leave the Church, which rests for its foundation on divine witness, and is not the 3. They recognize Christ together with us figment of litigious opinions, seeing that it in that which is written, "They pierced my is better to trust in the Lord than to put hands and my feet. They can tell all my confidence in man. For we cannot allow bones: they look and stare upon me. They that if Cæcilianus had erred,-a supposition part my garments among them, and cast lots which I make without prejudice to his integupon my vesture;" and yet they refuse to rec- rity,-Christ should therefore have forfeited ognize the Church in that which follows shortly His inheritance. It is easy for a man to beafter: "All the ends of the world shall re-lieve of his fellow-men either what is true or member, and turn unto the Lord; and all the kindreds of the nations shall worship before Thee. For the kingdom is the Lord's; and He is the Governor among the nations." They recognize Christ together with us in that which is written, The Lord hath said 5. Whether Cæcilianus was ordained by unto me, Thou art my Son, this day have I men who had delivered up the sacred books, begotten Thee;" and they will not recognize I do not know. I did not see it, I heard it the Church in that which follows: Ask of me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession." They recognize Christ together with us in that which the Lord Himself says in the gospel, "Thus it behoved Christ to suffer, and to rise from the dead the third day;" and they will not recognize the Church in that which follows: "And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." 3 And the testimonies in the sacred books are without number, all of which it has not been necessary for me to crowd together into this book. And in all of them, as the Lord Christ is made manifest, whether in accordance with His Godhead, in which He is equal to the Father, so that, In the beginning was the Word, and the Word was with God, and the Word was God;" or according to the humility of the flesh which He took upon Him, whereby "the Word was made flesh and dwelt among 66 66 66 1 Ps. xxii. 16-18, 2,, 28. 2 Ps. ii. 7, 8. 3 Luke xxiv. 46, 47. only from his enemies. It is not declared to me in the law of God, or in the utterances of the prophets, or in the holy poetry of the Psalms, or in the writings of any one of Christ's apostles, or in the eloquence of Christ Himself. But the evidence of all the several scriptures with one accord proclaims the Church spread abroad throughout the world, with which the faction of Donatus does not hold communion. The law of God declared, In thy seed shall all the nations of the earth be blessed." The Lord said by the mouth of His prophet, "From the rising of the sun, even unto the going down of the same, a pure sacrifice shall be offered unto my name: for my name shall be great among the heathen." 8 The Lord said through the Psalmist, "He shall have dominion also from sea to sea, and from the river unto the ends of the earth." The Lord said by His apostle, 4 John i. 1, 4. ecumenical Synod (553), when the point was under debate whether 5 This epistle was produced in the fifth conference of the fifth Theodorus of Mopsuesta could be condemned after his death. 8 Mal. i. II. 9 Ps. lxxii. 8. I 2 "The gospel is come unto you, as it is in all read to you, which I believe to be in the posthe world, and bringeth forth fruit." The session of my brother and fellow-bishop OpSon of God said with His own mouth, "Ye tatus; or if he has not a copy, he might easily shall be witnesses unto me, both in Jerusa-procure one from the church at Sitifa; for I lem, and in all Judea, and in Samaria, and can well believe that even that volume will even unto the uttermost part of the earth.' prove wearisome enough to you from its Cæcilianus, the bishop of the Church of Car- lengthiness, amid the burden of your many thage, is accused with the contentiousness of cares. men; the Church of Christ, established among all nations, is recommended by the voice of God. Mere piety, truth, and love forbid us to receive against Cæcilianus the testimony of men whom we do not find in the Church, which has the testimony of God; for those who do not follow the testimony of God have forfeited the weight which otherwise would attach to their testimony as men. 7. For the Donatists met with the same fate as the accusers of the holy Daniel. For as the lions were turned against them, so the laws by which they had proposed to crush an innocent victim were turned against the Donatists; save that, through the mercy of Christ, the laws which seemed to be opposed to them are in reality their truest friends; for through their operation many of them have been, and are daily being reformed, and return God CHAP. 2.--6. I would add, moreover, that thanks that they are reformed, and delivered they themselves, by making it the subject of from their ruinous madness. And those who an accusation, referred the case of Cæcilianus used to hate are now filled with love; and to the decision of the Emperor Constantine;, now that they have recovered their right minds, and that, even after the bishops had pro- they congratulate themselves that these most nounced their judgment,3 finding that they wholesome laws were brought to bear against could not crush Cæcilianus, they brought them, with as much fervency as in their madhim in person before the above-named em- ness they detested them; and are filled with peror for trial, in the most determined spirit the same spirit of ardent love towards those of persecution. And so they were themselves who yet remain as ourselves, desiring that we the first to do what they censure in us, in should strive in like manner that those with order that they may deceive the unlearned, whom they had been like to perish might be saying that Christians ought not to demand saved. For both the physician is irksome to any assistance from Christian emperors the raging madman, and a father to his unagainst the enemies of Christ. And this, too, disciplined son, the former because of the they did not dare to deny in the conference restraint, the latter because of the chastisewhich we held at the same time in Carthage: ment which he inflicts; yet both are acting in nay, they even venture to make it a matter of love. But if they were to neglect their charge, boasting that their fathers had laid a criminal and allow them to perish, this mistaken kindindictment against Cæcilianus before the em-ness would more truly be accounted cruelty. peror; adding furthermore a lie, to the effect For if the horse and mule, which have no unthat they had there worsted him, and procured his condemnation. How then can they be otherwise than persecutors, seeing that when they persecuted Cæcilianus by their accusations, and were overcome by him, they sought to claim false glory for themselves by a most shameless life; not only considering it no reproach, but glorying in it as conducive to their praise, if they could prove that Cæcilianus had been condemned on the accusation of their fathers? But in regard to the manner in which they were overcome at every turn in the conference itself, seeing that the records are exceedingly voluminous, and it would be a serious matter to have them read to you while you are occupied in other matters that are essential to the peace of Rome, perhaps it may be possible to have a digest of them 4 4 This digest will be found in the 9th volume of Benedictine derstanding, resist with all the force of bites and kicks the efforts of the men who treat their wounds in order to cure them; and yet the men, though they are often exposed to danger from their teeth and heels, and sometimes meet with actual hurt, nevertheless do not desert them till they restore them to health through the pain and annoyance which the healing process gives, how much more should man refuse to desert his fellow-man, or brother to desert his brother, lest he should perish everlastingly, being himself now able to comprehend the vastness of the boon accorded to himself in his reformation, at the very time that he complained of suffering persecution? 8. As then the apostle says, "As we have therefore opportunity, let us do good unto all edition of Augustin's Works. Breviculus collationis cum Dona- men, not being weary in well-doing," so let is not, therefore, those who suffer persecuall be called to salvation, let all be recalled tion for their unrighteousness, and for the from the path of destruction,-those who may, divisions which they impiously introduce into by the sermons of Catholic preachers; those Christian unity, but those who suffer for who may, by the edicts of Catholic princes; righteousness' sake, that are truly martyrs. some through those who obey the warnings of For Hagar also suffered persecution at the God, some through those who obey the em- hands of Sarah; and in that case she who peror's commands. For, moreover, when em- persecuted was righteous, and she unrighteperors enact bad laws on the side of falsehood ous who suffered persecution. Are we to as against the truth, those who hold a right compare with this persecution which Hagar faith are approved, and, if they persevere, suffered the case of holy David, who was are crowned; but when the emperors enact persecuted by unrighteous Saul? Surely good laws on behalf of the truth against false- there is an essential difference, not in respect hood, then those who rage against them are of his suffering, but because he suffered for put in fear, and those who understand are righteousness' sake. And the Lord Himreformed. Whosoever, therefore, refuses to self was crucified with two thieves; but those obey the laws of the emperors which are en- who were joined in their suffering were sepaacted against the truth of God, wins for him-rated by the difference of its cause. Accordself a great reward; but whosoever refuses ingly, in the psalm, we must interpret of the to obey the laws of the emperors which are true martyrs, who wish to be distinguished enacted in behalf of truth, wins for himself from false martyrs, the verse in which it is great condemnation. For in the times, too, said, "Judge me, O Lord, and distinguish of the prophets, the kings who, in dealing my cause from an ungodly nation." He with the people of God, did not prohibit nor does not say, Distinguish my punishment, annul the ordinances which were issued con- but "Distinguish my cause." For the punishtrary to God's commands, are all of them ment of the impious may be the same; but censured; and those who did prohibit and the cause of the martyrs is always different. annul them are praised as deserving more To whose mouth also the words are suitable, than other men. And king Nebuchadnezzar, when he was a servant of idols, enacted an impious law that a certain idol should be worshipped; but those who refused to obey his impious command acted piously and faithfully. And the very same king, when converted by a miracle from God, enacted a pious and praiseworthy law on behalf of the truth, that 10. But if they think that no one can be every one who should speak anything amiss justified in using violence, as they said in against the true God, the God of Shadrach, the course of the conference that the true Meshach, and Abednego, should perish ut- Church must necessarily be the one which terly, with all his house. If any persons dis- suffers persecution, not the one inflicting it,— obeyed this law, and justly suffered the pen- in that case I no longer urge what I observed alty imposed, they might have said what above; because, if the matter stand as they these men say, that they were righteous be- maintain that it does, then Cæcilianus must cause they suffered persecution through the have belonged to the true Church, seeing that law enacted by the king: and this they cer- their fathers persecuted him, by pressing his tainly would have said, had they been as accusation even to the tribunal of the emperor mad as these who make divisions between the himself. For we maintain that he belonged members of Christ, and spurn the sacraments to the true Church, not merely because he of Christ, and take credit for being persecut- suffered persecution, but because he suffered ed, because they are prevented from doing it for righteousness' sake; but that they were such things by the laws which the emperors alienated from the Church, not merely because have passed to preserve the unity of Christ; they persecuted, but because they did so in and boast falsely of their innocence, and seek unrighteousness. This, then, is our position. from men the glory of martyrdom, which But if they make no inquiry into the causes for they cannot receive from our Lord. which each person inflicts persecution, or for which he suffers it, but think that it is a sufficient sign of a true Christian that he does not 9. But true martyrs are such as those of whom the Lord says, "Blessed are they which are persecuted for righteousness' sake."3 It "They persecute me wrongfully; help Thou me;"'9 in which the Psalmist claimed to have a right to be helped in righteousness, because his adversaries persecuted him wrongfully; for if they had been right in persecuting him, he would have deserved not help, but correction. inflict persecution, but suffers it, then beyond seem to have lost the power of putting men all question they include Cæcilianus in that to death. definition, who did not inflict, but suffered per cution; and they equally exclude their own fathers from the definition, for they inflicted, but did not suffer it. CHAP. 3.-12. But those who are unacquainted with their habits think that they only kill themselves now that all the mass of the 11. But this, I say, I forbear to urge. Yet people are freed from the fearful madness of one point I must press: If the true Church is their usurped dominion, in virtue of the laws the one which actually suffers persecution, not which have been passed for the preservation the one which inflicts it, let them ask the of unity. But those who know what they apostle of what Church Sarah was a type, were accustomed to do before the passing of when she inflicted persecution on her hand- the laws, do not wonder at their deaths, but maid. For he declares that the free mother call to mind their character; and especially of us all, the heavenly Jerusalem, that is to how vast crowds of them used to come in prosay, the true Church of God, was prefigured cession to the most frequented ceremonies of in that woman who cruelly entreated her hand- the pagans, while the worship of idols still maid. But if we investigate the story further, continued,-not with the view of breaking the we shall find that the handmaid rather perse- idols, but that they might be put to death by cuted Sarah by her haughtiness, than Sarah the those who worshipped them. For if they had handmaid by her severity: for the handmaid sought to break the idols under the sanction was doing wrong to her mistress; the mistress of legitimate authority, they might, in case only imposed on her a proper discipline in her of anything happening to them, have had haughtiness. Again I ask, if good and holy some shadow of a claim to be considered men never inflict persecution upon any one, martyrs; but their only object in coming was, but only suffer it, whose words they think that while the idols remained uninjured, they that those are in the psalm where we read, "I themselves might meet with death. For it was have pursued mine enemies, and overtaken the general custom of the strongest youths them; neither did I turn again till they were among the worshippers of idols, for each of consumed?'' 2 If, therefore, we wish either them to offer in sacrifice to the idols themselves to declare or to recognize the truth, there is any victims that he might have slain. Some a persecution of unrighteousness, which the went so far as to offer themselves for slaughter impious inflict upon the Church of Christ; to any travellers whom they met with arms, and there is a righteous persecution, which the using violent threats that they would murder Church of Christ inflicts upon the impious. them if they failed to meet with death at She therefore is blessed in suffering persecu- their hands. Sometimes, too, they extorted tion for righteousness' sake; but they are with violence from any passing judge that miserable, suffering persecution for unrighte- they should be put to death by the execuousness. Moreover, she persecutes in the spirit of love, they in the spirit of wrath; she that she may correct, they that they may overthrow: she that she may recall from error, they that they may drive headlong into error. Finally, she persecutes her enemies and arrests them, until they become weary in their vain opinions, so that they should make advance in the truth; but they, returning evil for good, because we take measures for their good, to secure their eternal salvation, endeavor even to strip us of our temporal safety, being so in love with murder, that they commit it on their own persons, when they cannot find victims in any others. For in proportion as the Christian charity of the Church endeavors to deliver them from that destruction, so that none of them should die, so their madness endeavors either to slay us, that they may feed the lust of their own cruelty, or even to kill themselves, that they may not And tioners, or by the officer of his court. 3 Luke iv. 9. |