BOOK II. IN WHICH AUGUSTIN PROVES THAT IT IS TO NO PURPOSE THAT THE DONATISTS BRING FORWARD THE AUTHORITY OF CYPRIAN, BISHOP AND MARTYR, SINCE IT IS REALLY MORE OPPOSED TO THEM THAN TO THE CATHOLICS, FOR THAT HE HELD THAT THE VIEW OF HIS PREDECESSOR AGRIPPINUS, ON THE SUBJECT OF BAPTIZING HERETICS IN THE CATHOLIC CHURCH WHEN THEY JOIN ITS COMMUNION, SHOULD ONLY BE RECEIVED ON CONDITION THAT PEACE SHOULD BE MAINTAINED WITH THOSE WHO ENTERTAINED THE OPPOSITE VIEW, AND THAT THE UNITY OF THE CHURCH SHOULD NEVER BE BROKEN BY ANY KIND OF SCHISM. 66 CHAP. I.-I. How much the arguments (when their mouth is closed by the force of make for us, that is, for catholic peace, which truth, with which they will not agree? the party of Donatus profess to bring forward "Cyprian," say they, whose great merits against us from the authority of the blessed and vast learning we all know, decreed in a Cyprian, and how much they prove against Council, with many of his fellow-bishops those who bring them forward, it is my intention, with the help of God, to show in the ensuing book. If, therefore, in the course of my argument, I am obliged to repeat what I have already said in other treatises (although I will do so as little as I can,) yet this ought not to be objected to by those who have already read them and agree with them; since it is not only right that those things which are necessary for instruction should be frequently instilled into men of dull intelligence, but even in the case of those who are endowed with larger understanding, it contributes very much both to make their learning easier and their powers of teaching readier, where the same points are handled and discussed in many various ways. For I know how much it discourages a reader, when he comes upon any knotty question in the book which he has in hand, to find himself presently referred for its solution to another which he happens not to have. Wherefore, if I am compelled, by the urgency of the present questions, to repeat what I have already said in other books, I would seek forgiveness from those who know those books already, that those who are ignorant may have their difficulties removed; for it is better to give to one who has already, than to abstain from satisfying any one who African bishops declared in favor of rebaptizing heretics. The is in want. 2. What, then, do they venture to say, contributing their several opinions, that all heretics and schismatics, that is, all who are severed from the communion of the one Church, are without baptism; and therefore, whosoever has joined the communion of the Church after being baptized by them must be baptized in the Church." The authority of Cyprian does not alarm me, because I am reassured by his humility. We know, indeed, the great merit of the bishop and martyr Cyprian; but is it in any way greater than that of the apostle and martyr Peter, of whom the said Cyprian speaks as follows in his epistle to Quintus? "For neither did Peter, whom the Lord chose first, and on whom He built His Church,3 when Paul afterwards disputed with him about circumcision, claim or assume anything insolently and arrogantly to himself, so as to say that he held the primacy, and should rather be obeyed of those who were late and newly come. Nor did he despise Paul because he had before been a persecutor of the Church, but he admitted the counsel of truth, and readily assented to the legitimate grounds which Paul maintained; giving us thereby a pattern of concord and patience, 1 Prafocantur. The Council of Carthage, A.D. 256, in which eighty-seven opinions of the bishops are quoted and answered by Augustin, one by one, in Books vi. and vii. 3 Matt. xvi. 18. I 6 that we should not pertinaciously love our meet with much more general repudiation by own opinions, but should rather account as mankind, than if a man should be compelled our own any true and rightful suggestions of to be baptized again. Wherefore, if Peter, our brethren and colleagues for the common on doing this, is corrected by his later colhealth and weal." Here is a passage in which league Paul, and is yet preserved by the bond Cyprian records what we' also learn in holy of peace and unity till he is promoted to Scripture, that the Apostle Peter, in whom martyrdom, how much more readily and conthe primacy of the apostles shines with such stantly should we prefer, either to the auexceeding grace, was corrected by the later thority of a single bishop, or to the Council Apostle Paul, when he adopted a custom in of single province, the rule that has been the matter of circumcision at variance with established by the statutes of the universal the demands of truth. If it was therefore Church? For this same Cyprian, in urging possible for Peter in some point to walk not his view of the question, was still anxious to uprightly according to the truth of the gospel, remain in the unity of peace even with those so as to compel the Gentiles to judaize, as who differed from him on this point, as is Paul writes in that epistle in which he calls shown by his own opening address at the beGod to witness that he does not lie; for he ginning of the very Council which is quoted says, "Now the things which I write unto you, by the Donatists. For it is as follows: behold, before God, I lie not; "a and, after this sacred and awful calling of God to witness, he told the whole tale, saying in the course of it, "But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?" 3-if Peter, I say, could compel the Gentiles to live after the manner of the Jews, contrary to the rule of truth which the Church afterwards held, why might not Cyprian, in opposition to the rule of faith which the whole Church afterwards held, compel heretics and schismatics to be baptized afresh? I suppose that there is no slight to Cyprian in comparing him with Peter in respect to his crown of martyrdom; rather I ought to be afraid lest I am showing disrespect towards Peter. For who can be ignorant that the primacy of his apostleship is to be preferred to any episcopate whatever? But, granting the difference in the dignity of their sees, yet they have the same glory in their martyrdom. And whether it may be the case that the hearts of those who confess and die for the true faith in the unity of charity take precedence of each other in different points, the Lord Himself will know, by the hidden and wondrous dispensation of whose grace the thief hanging on the cross once for all confesses Him, and is sent on the selfsame day to paradise, while Peter, the follower of our Lord, denies Him thrice, and has his crown postponed: 5 for us it were rash to form a judgment from the evidence. But if any one were now found compelling a man to be circumcised after the Jewish fashion, as a necessary preliminary for baptism, this would CHAP. 2.-3. "When, on the calends of September, very many bishops from the provinces of Africa, Numidia, and Mauritania, with their presbyters and deacons, had met together at Carthage, a great part of the laity also being present; and when the letter addressed by Jubaianus' to Cyprian, as also the answer of Cyprian to Jubaianus, on the subject of baptizing heretics, had been read, Cyprian said: 'Ye have heard, 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. It remains that we severally declare our opinion on this subject, judging no one, nor depriving any one of the right of communion if he differ from us. no one of us sets himself up as a bishop of bishops, or, by tyrannical terror, forces his colleagues to a necessity of obeying, inasmuch as every bishop, in the free use of his liberty and power, has the right of forming his own judgment, and can no more be judged by another than he can himself judge another. But we must all await the judgment of our Lord Jesus Christ, who alone has the power both of setting us in the government of His Church, and of judging of our acts therein.' For 6 That is, the proconsular province of Africa, or Africa Zeugitana, answering to the northern part of the territory of Tunis. ? The letters of Jubaianus, Mauritanian bishop, are not extant. CHAP. 3.-4. Now let the proud and swell- by those who have strayed from the fold, as ing necks of the heretics raise themselves, if that it could not be lost when they strayed; they dare, against the holy humility of this on which subject we have already said much. address. Ye mad Donatists, whom we desire Nor should we ourselves venture to assert earnestly to return to the peace and unity of anything of the kind, were we not supported the holy Church, that ye may receive health by the unanimous authority of the whole therein, what have ye to say in answer to this? Church, to which he himself would unquesYou are wont, indeed, to bring up against us tionably have yielded, if at that time the truth the letters of Cyprian, his opinion, his Coun- of this question had been placed beyond discil; why do ye claim the authority of Cyprian pute by the investigation and decree of a for your schism, and reject his example when plenary Council. For if he quotes Peter as it makes for the peace of the Church? But an example for his allowing himself quietly who can fail to be aware that the sacred canon and peacefully to be corrected by one junior of Scripture, both of the Old and New Testa- colleague, how much more readily would he ment, is confined within its own limits, and himself, with the Council of his province, that it stands so absolutely in a superior posi- have yielded to the authority of the whole tion to all later letters of the bishops, that world, when the truth had been thus brought about it we can hold no manner of doubt or to light? For, indeed, so holy and peaceful disputation whether what is confessedly con- a soul would have been most ready to assent tained in it is right and true; but that all the to the arguments of any single person who letters of bishops which have been written, or could prove to him the truth; and perhaps he are being written, since the closing of the even did so, though we have no knowledge canon, are liable to be refuted if there be of the fact. For it was neither possible that anything contained in them which strays from all the proceedings which took place between the truth, either by the discourse of some one the bishops at that time should have been who happens to be wiser in the matter than committed to writing, nor are we acquainted themselves, or by the weightier authority and with all that was so committed. For how more learned experience of other bishops, or could a matter which was involved in such by the authority of Councils; and further, mists of disputation even have been brought that the Councils themselves, which are held to the full illumination and authoritative dein the several districts and provinces, must cision of a plenary Council, had it not first yield, beyond all possibility of doubt, to the been known to be discussed for some conauthority of plenary Councils which are siderable time in the various districts of the formed for the whole Christian world; and world, with many discussions and comparisons that even of the plenary Councils, the earlier of the views of the bishop on every side? are often corrected by those which follow But this is one effect of the soundness of them, when, by some actual experiment, peace, that when any doubtful points are long things are brought to light which were before under investigation, and when, on account of concealed, and that is known which previously lay hid, and this without any whirlwind of sacrilegious pride, without any puffing of the neck through arrogance, without any strife of envious hatred, simply with holy humility, catholic peace, and Christian charity? CHAP. 4.-5. Wherefore the holy Cyprian, whose dignity is only increased by his humility, who so loved the pattern set by Peter as to use the words, "Giving us thereby a pattern of concord and patience, that we should not pertinaciously love our own opinions, but should rather account as our own any true and rightful suggestions of our brethren and colleagues, for the common health and weal," -he, I say, abundantly shows that he was most willing to correct his own opinion, if any one should prove to him that it is as certain that the baptism of Christ can be given I See above, c. i. 2. I the difficulty of arriving at the truth, they produce difference of opinion in the course of brotherly disputation, till men at last arrive at the unalloyed truth; yet the bond of unity remains, lest in the part that is cut away there should be found the incurable wound of deadly error. CHAP. 5.-6. And so it is that often something is imperfectly revealed to the more learned, that their patient and humble charity, from which proceeds the greater fruit, may be proved, either in the way in which they preserve unity, when they hold different opinions on matters of comparative obscurity, or in the temper with which they receive the truth, when they learn that it has been declared to be contrary to what they thought. And of these two we have a manifestation in the blessed Cyprian of the one, viz., of the way in which he preserved unity with those unity (for if he gave his body to be burned, from whom he differed in opinion. For he and had not charity, it would profit him says, Judging no one nor depriving any nothing'), came by the confession of martyrone of the right of communion if he differ dom to the light of the angels, and if not be. from us." And the other, viz., in what tem- fore, at least then, acknowledged the revelaper he could receive the truth when found to tion of the truth on that point on which, while be different from what he thought it, though yet in error, he did not prefer the maintehis letters are silent on the point, is yet pro-nance of a wrong opinion to the bond of unity. claimed by his merits. If there is no letter extant to prove it, it is witnessed by his crown CHAP. 6.-7. What then, ye Donatists, of martyrdom; if the Council of bishops de- what have ye to say to this? If our opinion clare it not, it is declared by the host of an- about baptism is true, yet all who thought gels. For it is no small proof of a most differently in the time of Cyprian were not cut peaceful soul, that he won the crown of mar-off from the unity of the Church, till God retyrdom in that unity from which he would not vealed to them the truth of the point on which separate, even though he differed from it. they were in error, why then have ye by your For we are but men; and it is therefore a sacrilegious separation broken the bond of temptation incident to men that we should peace? But if yours is the true opinion about hold views at variance with the truth on any baptism, Cyprian and the others, in conjuncpoint. But to come through too great love tion with whom ye set forth that he held such for our own opinion, or through jealousy of a Council, remained in unity with those who our betters, even to the sacrilege of dividing thought otherwise; why, therefore, have ye the communion of the Church, and of found- broken the bond of peace? Choose which ing heresy or schism, is a presumption worthy alternative ye will, ye are compelled to proof the devil But never in any point to en-nounce an opinion against your schism. Antertain an opinion at variance with the truth swer me, wherefore have ye separated youris perfection found only in the angels. Since selves? Wherefore have ye erected an altar then we are men, yet forasmuch as in hope in opposition to the whole world? Wherefore we are angels, whose equals we shall be in do ye not communicate with the Churches to the resurrection, at any rate, so long as we which apostolic epistles have been sent, which are wanting in the perfection of angels, let you yourselves read and acknowledge, in acus at least be without the presumption of the cordance with whose tenor you say that you devil. Accordingly the apostle says, "There order your lives? Answer me, wherefore have hath no temptation taken you but such as is ye separated yourselves? I suppose in order common to man."3 It is therefore part of that ye might not perish by communion with man's nature to be sometimes wrong. Where- wicked men. How then was it that Cyprian, fore he says in another place, "Let us there- and so many of his colleagues, did not perish? fore, as many as be perfect, be thus minded: For though they believed that heretics and and if in anything ye be otherwise minded, schismatics did not possess baptism, yet they God shall reveal even this unto you." But chose rather to hold communion with them to whom does He reveal it when it is His will when they had been received into the Church (be it in this life or in the life to come), save without baptism, although they believed that to those who walk in the way of peace, and their flagrant and sacrilegious sins were yet stray not aside into any schism? Not to such upon their heads, than to be separated from as those who have not known the way of the unity of the Church, according to the peace, or for some other cause have broken words of Cyprian, "Judging no one, nor dethe bond of unity. And so, when the apos- priving any one of the right of communion if tle said, "And if in anything ye be otherwise he differ from us.” minded, God shall reveal even this unto you," lest they should think that besides the way of peace their own wrong views might be revealed to them, he immediately added, "Nevertheless, whereto we have already at tained, let us walk by the same rule. And Cyprian, walking by this rule, by the most persistent tolerance, not simply by the shedding of his blood, but because it was shed in See above, c. ii. 3. 4 Phil. iii. 15. 6Phil. iii. 16. 2 2 Matt. xxii. 30. 31 Cor x. 13. 5 Rom. iii. 17; see on i. 19, 29 8. If, therefore, by such communion with the wicked the just cannot but perish, the Church had already perished in the time of Cyprian. Whence then sprang the origin of Donatus? where was he taught, where was he baptized, where was he ordained, since the Church had been already destroyed by the contagion of communion with the wicked? But if the Church still existed, the wicked could do no harm to the good in one com 71 Cor. xiii. 3. then, did you separate yourselves, I do not say from the innocent, as the facts proved them, but from the traditors, as they were never proved to be? Are the sins of traditors, as I began to say, heavier than those of munion with them. Wherefore did ye separate yourselves? Behold, I see in unity Cyprian and others, his colleagues, who, on holding a council, decided that those who have been baptized without the communion of the Church have no true baptism, and that schismatics? Let us not bring in deceitful therefore it must be given them when they join the Church. But again, behold I see in the same unity that certain men think differently in this matter, and that, recognizing in those who come from heretics and schismatics the baptism of Christ, they do not venture to baptize them afresh. All of these catholic unity embraces in her motherly breast, bearing each other's burdens by turns, and endeavoring to keep the unity of the Spirit in the bond of peace,' till God should reveal to one or other of them any error in their views. If the one party held the truth, were they infected by the others, or no? If the others held the truth, were they infected by the first, or no? Choose which ye will. If there was contamination, the Church even then ceased to exist; answer me, therefore, whence came ye forth hither? But if the Church remained, the good are in no wise contaminated by the bad in such communion; answer me, therefore, why did ye break the bond? balances, to which we may hang what weights we will and how we will, saying to suit ourselves, "This is heavy and this is light;" but let us bring forward the sacred balance out of holy Scripture, as out of the Lord's treasurehouse, and let us weigh them by it, to see which is the heavier; or rather, let us not weigh them for ourselves, but read the weights as declared by the Lord. At the time when the Lord showed, by the example of recent punishment, that there was need to guard against the sins of olden days, and an idol was made and worshipped, and the prophetic book was burned by the wrath of a scoffing king, and schism was attempted, the idolatry was punished with the sword,3 the burning of the book by slaughter in war and captivity in a foreign land, schism by the earth opening, and swallowing up alive the leaders of the schism while the rest were consumed with fire from heaven.5 Who will now doubt that that was the worse crime which received the heavier punishment? If men coming from such sacrilegious company, without baptism, as you maintain, could not defile Cyprian, how could those defile you who were not convicted but supposed betrayers of the sacred books? For if they had not only given up the books to be burned, but had actually burned them with their own hands, they would have been guilty of a less sin than if they had committed schism; for schism is visited with the heavier, the other with the lighter punishment, not at man's discretion, but by the judgment of God. 9. Or is it perhaps that schismatics, when received without baptism, bring no infection, but that it is brought by those who deliver up the sacred books?? For that there were traditors of your number is proved by the clearest testimony of history. And if you had then brought true evidence against those whom you were accusing, you would have proved your cause before the unity of the whole world, so that you would have been retained whilst they were shut out. And if you endeavored to do this, and did not succeed, the world is not to blame, which trusted the judges of the Church rather than the beaten parties in the suit; whilst, if you would not CHAP. 7.-10. Wherefore, then, have ye urge your suit, the world again is not to blame, severed yourselves? If there is any sense which could not condemn men without their left in you, you must surely see that you can cause being heard. Why, then, did you find no possible answer to these arguments. separate yourselves from the innocent? You"We are not left," they say, so utterly cannot defend the sacrilege of your schism. without resource, but that we can still answer, But this I pass over. But so much I say, It is our will. Who art thou that judgest that if the traditors could have defiled you, another man's servant? to his own master he who were not convicted by you, and by whom, standeth or falleth.'" They do not underon the contrary, you were beaten, much more stand that this was said to men who were could the sacrilege of schismatics and here- wishing to judge, not of open facts, but of tics, received into the Church, as you main- the hearts of other men. For how does the tain, without baptism, have defiled Cyprian. apostle himself come to say so much about Yet he did not separate himself. And inas. the sins of schisms and heresies? Or how much as the Church continued to exist, it is comes that verse in the Psalms, "If of a truth clear that it could not be defiled. Wherefore, ye love justice, judge uprightly, O ye sons of 1 Eph. iv. 3 2 Traditores sanctorum librorum. 3 Ex. xxxii. 4 Jer. xxxvi. 66 5 Num. xvi. |