Chap. 22. — 30. Accordingly we agree with. Cyprian that " heretics cannot give remission of sins; " ^ but we maintain that they can give baptism, — which indeed in them, both when they give and when they receive it, is profitable only to their destruction, as misusing so great a gift of God; just as also the malicious and envious, whom Cyprian himself acknowledges to be within the Church, cannot give remission of sins, while we all confess that they can give baptism. For if it was said of those who have sinned against us, " If ye forgive not men their trespasses, neither will your Father forgive your trespasses,"® how much more impossible is it that their sins should be'forgiven who hate the brethren by whom they are loved, and are baptized in that very hatred; and yet when they are brought to the right way, baptism is not given them anew, but that very pardon which they did not then deserve is granted them in their true conversion? And so even what Cyprian wrote to Quintus, and what, in conjunction with his colleagues Liberalis, Caldonius, Junius, and the rest, he wrote to Saturninus, Maximus, and others, is all found, on due consideration, to be in no wise meet to be preferred as against the agreement of the whole Catholic Church, of which they rejoiced that they were members, and from which they neither cut themselves away nor allowed others to be cut away who held a contrary opinion, until at length, by the will of the Lord, it was made manifest, by a plenary Council many years afterwards, what was the more perfect way, and that not by the institution of any novelty, but by confirming what was old.
Chap. 23. — 31. Cyprian writes also to Pompeius^ about this selfsame matter, and clearly shows in that letter that Stephen, who, as we learn, was then bishop of the 8 Matt. vi. 15.
9 Cypr. E/i. Ixxiv., which is examined by Augustin in the remaining chapters of this book.
Chap. XXIV.]
Roman Church, not only did not agree with him upon the points before us, but even wrote and taught the opposite views. But Stephen certainly did not " communicate with heretics," ' merely because he did not dare to impugn the baptism of Christ, which he knew remained perfect in the midst of their perversity. For if none have baptism who entertain false views about God, it has been proved sufificiently, in my opinion, that this may happen even within the Church. " The apostles,'' indeed, "gave no injunctions on the point; " ' but the custom, which is opposed to Cyprian, may Ije supposed to have had its origin in apostolic tradition, just as there are many things which are observed by the whole Church, and therefore are fairly held to have been enjoined by the apostles, which yet are not mentioned in their writings.
32. But it will be urged that it is written of heretics that "they are condemned of themselves." ^ What then? are they not also condemned of themselves to whom it was said, "■ For wherein thou judgest another, thou condemnest thyself?" ^ gyt ^q these the apostle says, "Thou that preachest a man should not steal, dost thou steal 7" * and so forth. And such truly were they who, being bishops and established in Catholic unity with Cyprian himself, used to plunder estates by treacherous frauds, preaching all the time to the people the words of the apostle, who says, " Nor shall extortioners inherit the kingdom of God.''^ 33. Wherefore I will do no more than run shortly through the other sentiments founded on the same rules, which are in the aforesaid letter written to Pompeius. By what authority of holy Scripture is it shown that " it is against tlie commandment of God that persons coming from the society of heretics, if they have already there received the baptism of Christ, are not baptized again?"* But it is clearly shown that many pretended Christians, though they are not joined in the same bond of charity with the saints, without which anything holy that they may have been able to possess of no profit to them, yet have baptism in _^mmon with the saints, as has been already sufficiently proved with the greatest fullness. He says "that the Church, and the Spirit, :d baptism, are mutually incapable of sepa- - Mon from each other, and therefore" he wishes that "those who are separated from the Church and the Holy Spirit should be understood to be separated also from baptism.'"^ But if this is the case, then when ■Cypr. j^/. Ixxiv. 2. = Tit. iii. ii. 3 Rom. ii. i.
any one has received baptism in the Catholic Church, it remains so long in him as he himself remains in the Church, which is not so. For it is not restored to him when he returns, just because he did not lose it when he seceded. But as the disaffected sons have not the Holy Spirit in the same manner as the beloved sons, and yet they have baptism; so heretics also have not the Church as Catholics have, and yet they have baptism. " For the Holy Spirit of discipline will flee deceit," ' and yet baptism will not flee from it. And so, as baptism can continue in one from whom the Holy Spirit withdraws Himself, so can baptism continue where the Church is not. But if "the laying on of hands" were not "applied to one coming from heresy," ° he would be as it were judged to be wholly blameless; but for the uniting of love, which is the greatest gift of the Holy Spirit, without which any other holy thing that there may be in a man is profitless to his salvation, hands are laid on heretics when they are brought to a knowledge of the truth.'
Chap. 24. — 34. I remember that I have already discussed at sufficient length the question of "the temple of God," and how this saying is to be taken, "As many of you as have been baptized into Christ have put on Christ." " For neither are the covetous the temple of God, since it is written, "What agreement hath the temple of God with idols? " " And Cyprian has adduced the testimony of Paul to the fact that covetousness is idolatry. But men put on Christ, sometimes so far as to receive the sacrament, sometimes so much further as to receive holiness of life. And the first of these is common to good and bad alike; the second, peculiar to the good and pious. Wherefore, if "baptism cannot be without the Spirit," then heretics have the Spirit also, — but to destruction, not to salvation, just as was the case with Saul." For in the Holy Spirit devils are cast out through the name of Christ, which even he was able to do who was without the Church, which called forth a suggestion from the disciples to tiieir Lord.'^ Just as the covetous have the Holy Spirit, who yet are not the temple of God. For " what agreement hath the temple of God with idols?" If tlierefore the covetous have not the Spirit of God, and yet have baptism, it is possible for baptism to e.xist without the Spirit of God.
9 Cyprian, in the laying on of h.inds, appears to refer to corifirmation, but Aiigustin interprets il of the restoration of penitents. Cp. III. 16, 21.
[Book V.
35. If therefore heresy is rendered " unable to engender sons to God through Christ, because it is not the bride of Christ," ' neither can that crowd of evil men established within the Church, since it is also not the bride of Christ; for the bride of Christ is described as being without spot or wrinkle.^ Therefore either not all baptized persons are the sons of God, or even that which is not the bride can engender the sons of God. But as it is asked whether " he is spiritually born who has received the baptism of Christ in the midst of heretics," ^ so it may be asked whether he is spiritually born who has received the baptism of Christ in the Catholic Church, without being turned to God in a true heart, of whom it cannot be said that he has not received baptism.
Chap. 25. — 36. I am unwilling to go on to handle again what Cyprian poured forth with signs of irritation against Stephen, as it is, moreover, quite unnecessary. For they are but the selfsame arguments which have already been sufificiently discussed; and it is better to pass over those points which involved the danger of baneful dissension. But Stephen thought that we should even hold aloof from those who endeavored to destroy the primitive custom in the matter of receiving heretics; whereas Cyprian, moved by the difificulty of the question itself, and being most largely endowed with the holy bowels of Christian charity, thought that we ought to remain at unity with those who differed in opinion from ourselves. Therefore, although he was not without excitement, though of a truly brotherly kind, in his indignation, yet the peace of Christ prevailed in their hearts, that in such a dispute no evil of schism should arise between them. But it was not found that " hence grew more abundant heresies and schisms,"-* because what is of Christ in them is approved, and what is of themselves is condemned: for all the more those who hold this law of rebaptizing were cut into smaller fragments.
Chap. 26. — 37. To go on to what he says, "that a bishop should be 'teachable,' "^ adding, "But he is teachable who is gentle and meek to learn; for a bishop ought not only to teach, but to learn as well, since he is indeed the better teacher who daily grows and advances by learning better things; " * — in these words assuredly the holy man, en- ■2 Eph. V. 27. Cp. Aug. Retract, ii. iS, quoted above, I. 17, 26.
5 " Docibilis,■" and so the passage (2 Tim. ii. 24) is quoted frequently by Augustm. The English version, "apt to teach,'" is more true to the original, 6i6aKTtK09.
dowed with pious charity, sufficiently points out that we should not hesitate to read his letters in such a sense, that we should feel no difficulty if the Church should afterwards confirm what had been discovered by further and longer discussions; because, as there were many things which the learned Cyprian might teach, so there was still something which the teachable Cyprian might learn. But the admonition that he gives us, "that we should go back to the fountain, that is, to apostolic tradition, and thence turn the channel of truth to our times," *^ is most excellent, and should be followed without hesitation.
It is handed down to us, therefore, as he himself records, by the apostles, that there is "one God, and one Christ, and one hope, and one faith, and one Church, and one baptism.''^ Since then we find that in the times of the apostles themselves there were some who had not the one hope, but had the one baptism, the truth is so brought down to us from the fountain itself, that it is clear to us that it is possible that though there is one Church, as there is one hope, and one baptism, they may yet have the one baptism who have not the one Church; just as even in those early times it was possible that men should have the one baptism who had not the one hope. For.how had they one hope with the holy and the just, who used to say, " Let us eat and drink, for to-morrow we die," ^ asserting that there was no resurrection of the dead? And yet they w^ere among the very men to whom the same apostle says, " Was Paul crucified for you? or were you baptized in the name of Paul? " ^ For he writes most manifestly to them, saying, " How say some among you that there is no resurrection of the dead? " '° Chap. 27, — 38. And in that the Church is thus described in the Song of Songs, "A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed, a well of living water; thy plants are an orchard of pomegranates, with pleasant fruits; "" I dare not understand this save of the holy and just, — not of the covetous, and defrauders, and robbers, and usurers, and drunkards, and the eiivious, of whom we yet both learn most fully from Cyprian's letters, as I have often shown, and teach ourselves, that they had baptism in common with tlie just, in common with whom they certainly had not Christian charity. For I would that some one would tell me how they " crept into the garden enclosed and the Chap. XXVIII.]
fountain sealed," of whom Cyprian bears witness that they renounced the world in word and not in deed, and that yet they were within the Church. For if they both are themselves tnere, and are themselves the bride of Christ, can she then be as she is described, "without spot or wrinkle," ' and is the fair dove defiled with such a portion of her members? Are these the thorns among which she is a lily, as it is said in the same Song? - So far therefore, as the lily extends, so far does "the garden enclosed and the fountain sealed," namely, through all those just persons who are Jev.'s inwardly in the circumcision of the heart 3 (for" the king's daughter is all glorious within " •*), in whom is the fixed number of the saints predestined before the foundation of the. world. But that multitude of thorns, whether in secret or in open separation, is pressing on it from without, above number. "If I would declare them," it is said, " and speak of them, they are more taan can be numbered. "^ The number, tnerefore, of the just persons, " who are the called according to His purpose,"^ of whom it is said, "The Lord knoweth them that are His,"' is itself " the garden enclosed, the fountain sealed, a well of living water, the orchard of pomegranates with pleasant fruits.'' Of this number some live according to the Spirit, and enter on the excellent way of charity; and when they "restore a man that is overtaken in a fault in the spirit of meekness, they consider themselves, lest they also be tempted. "'^ And when it happens that they also are themselves overtaken, the affection of charity is but a little checked, and not extinguished; and again rising up and being kindled afresh, it is restored to its former course. For they know how to say, " My soul melteth for heaviness: strengthen thou me according unto Thy word.''* But when " in anything they be otherwise minded, God shall reveal even this unto them," '° if they abide in the burning flame of charity, and do not break the bond of peace. But some who are yet carnal, and full of fleshly appetites, are instant in working out their progress; and that they may become fit for heavenly food, they are nourished with the milk of the holy mysteries, they avoid in the fear of God whatever is manifestly corrupt even in the opinion of the world, and they strive most watchfully that they may be less and less delighted with worldly and temporal matters. They observe most constantly the rule of faith which has 3 Rom. ii. 2g. 6 Rom. viii. 2 9 Ps. cxix. 28.
been sought out with diligence; and if in aught they stray from it, they submit to speedy correction under Catholic authority, although, in Cyprian's words, they be tossed about, by reason of their fleshly appetite, with the various conflicts of phantasies. There are some also who as yet live wickedly, or even lie in heresies or the superstitions of the Gentiles, and yet even then "the Lord knoweth them that are His." For, in that unspeakable foreknowledge of God, many who seem to be without are in reality witnin, and many who seem to be within yet really are without. Of all those, therefore, who, if I may so say, are inwardly and secretly within, is that " enclosed garden " composed, " the fountain sealed, a well of living water, the orchard of pomegranates, with pleasant fruits.'' The divinely imparted gifts of these are partly peculiar to themselves, as in this world the charity that never faileth, and in the world to come eternal life; partly they are common with evil and perverse men, as all the other things in which consist the holy mysteries.
Chap. 28. — 39. Hence, therefore, we have now set before us an easier and more simple consideration of that ark of which Noah was the builder and pilot. For Peter says that in the ark of Noah, " few, that is, eight souls, were saved by water. The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God)."" Wherefore, if those appear to men to be baptized in Catholic unity who renounce the world in words only and not in deeds, how do they l)elong to the mystery of this ark in whom there is not the answer of a good conscience? Or how are they saved by water, who, making a bad use of holy baptism, though they seem to be within, yet persevere to the end of their days in a wicked and abandoned course of life? Or how can they fail to be saved by water, of whom Cyprian himself records that they were in time past simply admitted to the Church with the baptism which they had received in heresy? For the same unity of the ark saved them, in which no one has been saved except by water. For Cyprian himself says, " The Lord is able of His mercy to grant pardon, and not to sever from the gifts of His Church those who, being in all simplicity admitted to the Church, have fallen asleep within her [lale." " If not by water, how in the ark? If not in the ark, how in the Church? But if in the Church, [Book V.
certainly in the ark; and if in tiie ark, certainly by water. It is therefore possible that some who have been baptized without may be considered, through tlie foreknowledge of God, to have been really baptized within, because within the water begins to be profitable to them unto salvation; nor can tliey be said to have been otherwise saved in the ark except by water. And again, some who seemed to have been baptized within may be considered, through the same foreknowledge of God, more truly to have been baptized without, since, by making a bad use of baptism, they die by water, which then happened to no one who was not outside the ark. Certainly it is clear that, when we speak of within and without in relation to the Church, it is the position of the heart that we must consider, not that of the body, since all who are within in heart are saved in the unity of the ark through the same water, through which all who are in heart without, whether they are also in body without or not, die as enemies of unity. As therefore it was not another but the same water that saved those w;io were placed within the ark, and destroyed those who were left without the ark, so it is not by different baptisms, but by the same, that good Catholics are saved, and bad Catholics or heretics perish. But what the miost blessed Cyprian thinks of the Catholic Church, and how the heretics are utterly crushed by his authority, notwithstanding the much I; have already said, I have yet determined to set forth by itself, if God will, with somewhat greater fullness and perspicuity, so soon as I shall have first said about his Council what I think is due from me, which, in God's will, I shall attempt in the following book.
IX WHICH IS CONSIDERED THE COUNCIL OF CARTHAGE, HELD UNDER THE AUTHORITY AND PRESIDENCY OF CYPRIAN, TO DETERMINE THE QUESTION OF THE BAPTISM OF HERETICS.
Chap. i. — i. It might perhaps have been sufficient, that after the reasons have been so often repeated, and considered, and discussed with such variety of treatment, supplemented, too, with the addition of proofs from holy Scripture, and the concurrent testimony of so many passages from Cyprian himself, even those who are slow of heart should thus understand, as I believe they do, that the baptism of Christ cannot be rendered void by any perv-ersity on the part of man, whether in administering or receiving it. And when we find that in those times, when the point in question was decided in a manner contrary to ancient custom, after discussions carried on without violation of saving charity and unity, it appeared to some even eminent men who were bishops of Christ, among whom the blessed Cyprian was specially conspicuous, that the baptism of Christ could not exist among heretics or schismatics, this simply arose from the^ not distinguishing the sacrament from the effect or use of the sacrament; and because its effect and use were not found among heretics in freeing them from their sins and setting their hearts right, the sacrament itself was also thought to be wanting among them. But if we turn our eyes to the multitude of chaff within the Church, since these also who are perverse and lead an abandoned life in unity itself appear to have no power either of giving or retaining remission of sins, seeing that it is not to the wicked but the good sons that it was said, "Whosesoever I sins ye remit, they are remitted unto them; ■ind whosesoever sins ye retain, they are retained,"'yet that such persons both have, and give, and receive the sacrament of baptism, was sufficiently manifest to the pastors of the Catholic Church dispersed over the whole world, through whom the original cus- ' John XX. 23.
tom was afterwards confirmed by the authority of a plenary Council; so that even the sheep which was straying outside, and had received the mark of the Lord from false plunderers outside, if it seek the salvation of Christian unity, is purified from error, is freed from captivity, is healed of its wound, and yet the mark of the Lord is recognized rather than rejected in it; since the mark itself is often impressed both by wolves and on wolves, who seem indeed to be within the fold, but yet are proved by the fruits of their conduct, in which they persevere even to the end, not to belong to that sheep which is one in many; because, according to the foreknowledge of God, as many sheep wander outside, so many wolves lurk treacherously within, among wiiom tne Lord yet knoweth them that are His, which hear only the voice of the Shepherd, even when He calls by the voice of men like the Pharisees, of whom it was said, "Whatsoever they bid you observe that observe and do.*'== 2. For as the spiritual man, keeping " the end of the commandment," that is, " charity out of a pure heart, and of a good conscience, and of faith unfeigned," ^ can see some things less clearly out of a body which is yet " corruptible and presseth down the soul,"'* and is liable to be otherwise minded in some things which God will reveal ^ to him in His own good time if he abide in the same charity, so in a carnal and perverse man something good and useful may be found, whch has its origin not in the man himself, but in some other source. For as in the fruitful branch there is found something which must be purged that it may bring forth more fruit, so also a grape is often found to hang on a cane that is barren and dry or fettered. And so, as it is foolish to love the portions which require purg- - Matt, xxiii. 3. 4 Wisd. IX. 15.
4So Chap. III.J ing in the fruitful branch, while he acts wisely who does not reject the sweet fruit wherever it may hang, so, if anyone cuts himself off from unity by rebaptizing, simply because it seemed to cVprian that one ought to baptize again those who came from the heretics, such a man turns aside from what merits praise in that great man, and follows what requires correction, and does not even attain to the very thing he follows after. For Cyprian, while grievously abhorring, in his zeal for God, all those who severed themselves from unity, thought that thereby they were separated from baptism itself; while these men, thinking it at most a slight offense that they themselves are severed from the unity of Christ, even maintain that His baptism is not in that unit}^, but issued forth with them. Therefore they are so far from the fruitfulness of Cyprian, as not even to be equal to the parts in him which needed purging.
Chap. 2. — 3. Again, if anyone not having charity, and walking in the abandoned paths of a most wicked life, seems to be within while he really is without, and at the same time does not seek for the repetition of baptism even in the case of heretics, it in no wise helps his barrenness, because he is not rendered fruitful with his own fruit, but laden with that of others. But it is possible that some one may flourish in the root of charity, and may be most rightly minded in the point in which Cyprian was otherwise minded, and yet there may be more that is fruitful in Cyprian than in him, more that requires purging in him than in Cyprian. Not only, therefore, do we not compare bad Catholics with the blessed Cyprian, but even good Catholics we do not hastily pronounce to be on an equality with him whom our pious mother Church counts among the few rare men of surpassing excellence and grace, although these others may recognize the baptism of Christ even among heretics, while he thought otherwise; so that, by the instance of Cyprian, who saw one point less clearly, and yet remained most firm in the unity of the Church, it might be shown more clearly to heretics what a sacrilegious crime it was to break the bond of peace. For neither were the blind Pharisees, although they sometimes enjoined what was right to be done, to be compared to the Aapstle Peter, though he at times enjoined \niat was not right. But not only is their dryness not to be compared to his greenness, but even the fruit of others may not be deemed equal to his fertility. For no one now compels the Gentiles to judaize, and yet no one now in the Church, however great his progress in goodness, may be compared with the apostleship of Peter. Wherefore, while rendering due reverence, and paying, so far ss I can, the fitting honor to the peaceful bishop and glorious martyr Cyprian, I yet venture to say that his view concerning the baptism of schismatics and heretics was contrary to that which was afterwards brought to light by a decision, not of mine, but of the whole Church, confirmed and strengthened by the authority of a plenary Council: just as, while paying the reverence he deserves to Peter, the first of the apostles and most eminent of martyrs, I yet venture to say that he did not do right in compelling the Gentiles to judaize; for this also, I say, not of my own teaching, but according to the wholesome doctrine of the Apostle Paul, retained and preserved through out the whole Church.'
4. Therefore, in discussing the opinion of Cyprian, though myself of far inferior merit to Cyprian, I say that good and bad alike can have, can give, can receive the sacrament of baptism, — the good, indeed, to their health and profit; the bad to their destruction and ruin, — while the sacrament itself is of equal perfectness in both of them; and that it is of no consequence to its equal perfectness in all, how much worse the man may be that has it among the bad, just as it makes no difference how much better he may be that has it among the good. And accordingly it makes no difference either how much worse he may be that confers it, as it makes no difference how much better he may be; and so it makes no difference how much worse he may be that receives it, as it makes no difference how much better he may be. For the sacrament is equally holy, in virtue of its own excellence, both in those who are unequally just, and in those who are unequall" unjust.
Chap. 3. — 5. But I think that we have sufficiently shown, both from the canon of Scripture, and from the letters of Cyprian himself, that bad men, while by no means converted to a better mind, can have, and confer, and receive baptism, of whom it is most clear that they do not belong to the holy Church of God, though they seem to be within it, inasmuch as they are covetous, robbers, usurers, envious, evil thinkers, and the like; while she is one dove,^ modest and chaste, a bride without spot or wrinkle, ^ a garden enclosed, a fountain sealed, an orchard of pomegranates with pleasant fruits," with all similar properties which are attributed to her; 3 Eph. V. 27; cp. Aug. Retract, ii. 18. 4 Cant. iv. 12, 13.
Chap. VI.]
48 I and all Lhis can only be understood to be in the good, and holy, and just, — following, that is, not only the operations of the gifts of God, which are common to good and bad alike, but also the inner bond of charity conspicuous in those who have the Holy Spirit, to whom the Lord says, " Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." '■