Chap. 6 —10. Iambus of Germaniciana'* said: "Those who approve the baptism of heretics disapprove ours, so as to deny that such as are, I will not say washed, but defiled outside the Church, ought to be baptized within the Church, "s II. To him we answer, that none of our party approves the baptism of heretics, but all the baptism of Christ, even though it be found in heretics who are as it were chaff outside the Church, as it may be found in other unrighteous men who are as chaff within the Church. For if those who are baptized without the Church are not washed, but defiled, assuredly those who are baptized outside the rock on which the Church is built are not - Cone. Garth, sec. 41.
4 Germaniciana Nova was in ecclesiastical province of Byzacium, and so called after the German veterans settled there. An Iambus is mentioned as bishop in Cypr. Epp. Ivii., Ixvii.
5 Cone. Garth, see. 42.
washed, but defiled. But all are without the said rock who hear the words of Christ and do them not. Or if it be the case that they are washed indeed in baptism, but yet continue in the defilement of their unrio-hteousness, from which they were unwilling to be changed for the better, the same is true also of the heretics.
Chap. 7. — 12. Lucianus of Rucuma^ said: " It is written, 'And God saw the light that it was good, and God divided the light from the darkness. "7 If light and darkness can agree, then can there be something in common between us and heretics. Therefore I give my judgment that heretics should be baptized."^ 13. To him the answer is: If light and darkness can agree, then can there be something common between the righteous and unrighteous. Let him therefore declare his judgment that those unrighteous should be baptized afresh whom Cyprian confuted within the Church itself; or let him who can say if those are not unrighteous "who renounce the world in words and not in deeds."
Chap. 8. — 14. Pelagianus of Luperciana^ said: " It is written, ' Either the Lord is God, or Baal is God.' '° So now either the Church is the Church, or heresy is the Church. Further, if heresy be not the Church, how can the baptism of the Church exist among heretics? "" 15. To him we may answer as follows: Either Paradise is Paradise, or Egypt is Paradise. Further, if Eygpt be not Paradise, how can the water of Paradise be in Egypt? But it will be said to us that it extends even thither by flowing forth from Paradise. In like manner, therefore, baptism extends to heretics. Also we say: Either the rock is the Church, or the sand is the Church. Further, since the sand is not the Church, how can baptism exist with those who build upon the sand by hearing the words of Christ and doing them not?'- And yet it does exist with them; and in like manner also it exists among the heretics.
Chap. 9. — 16. Jader of Midila'^ said: " We know that there is but one baptism in the Catholic Church, and therefore we ought not (• Riicuraa was in ecclesiastical province of Zeugitana. This Lucianus is probably the same with the one mentioned in Cypr. Epp. Ivii., Ixx.
9 The position of Luperciana is unknown.
1° See I Kings xviii. 21. " Gon. Garth, sec. 44.
I- Matt. vii. 24-27.
■3 Midila (Midili) was in ecclesiastical province of Numidia. Jader is Punic name. Occurs as bishop in Gypr. Epp. Ixxvi., ' Ixxix, Chap. XIV.]
50.
to admit a heretic unless he has been baptized in our bod}-, lest he should think that he has been baptized outside the Catholic Church.''' I 17. To him our answer is, that if this were i said of those unrighteous men who are out-I side the rock, it certainly would be falsely I said. And so it is therefore also in the case ' of heretics.
I Chap. id. — 18. Likewise another Felix of Marazana= said: "There is one faith, one baptism,' but of the Catholic Church, to which alone is given authority to baptize." •• 19. What if another were to say as follows: i One faith, one baptism, but of the righteous : only, to whom alone authority is given to baptize.'' As these words might be refuted, so also may the judgment of Felix be refuted. Do even the unrighteous who are not ^ changed in heart in baptism, while " they renounce the world in words and not in deeds " yet belong to the members of the Church? Let them consider whether such a Church is the actual rock, the very dove, the bride herself without spot or wrinkle.* Chap. ii. — 20. Paul of Bobba^ said: "I for my part am not moved if some fail to upiiold the faith and truth of the Church, seeing tiiat the apostle says ' For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea let God be true, but every man a liar.' ^ But if God be true, how can the truth of baptism be in the company of heretics, where God is not? "5 21. To him we answer: What, is God among the covetous? And yet baptism exists among them; and so also it exists among heretics. For they among whom God is, are the temple of God. " But what agreement hath the temple of God with idols? " '° Further, Paul considers, and Cyprian agrees with him, that covetousness is idolatry; and Cyprian himself again associates with his colleagues, who were robbers, but yet baptized, with great reward of toleration.
Chap. 12. — 22. Pomponius of Dionysiana" ' Cone. Garth, sec. 45.
- Marazana was in ecclesiastical province of Byzacene. On Feli.x, see Bk. VI. c. 19, note 2.
3 Eph. iv. 5.
4 Cone. Carth. sec. 46.
5 A'(v...tnutatt. "Nee "is restored by the Benedictines from the MSS.
7 Bobba (Obba) was in ecclesiastical province of Mauritania Csesariensis, including Tingitana. A bishop Paul is mentioned in Cypr. Ep. l.wii.
^ Kom. iii. 3, 4. 9 Cone. Carth. sec. 47.
'" 2 Cor. vi. 16.
'■ Dionysiana was in ecclesiastical province of Byzacium. The name of- Pomponius occurs in Cypr. Epp. iv., Ivii., Ixvii., lx.x.
said: "It is manifest that heretics cannot baptize and give remission of sins, seeing that no power is given to them that they should be able either to loose or bind anythmg on earth." '= 23. The answer is: This power is not given to murderers either, that is, to those who hate their brothers. For it was not said to such as these, "whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." '^ And yet they baptize, and both Paul tolerates them in the same communion of baptism, and Cyprian acknowledges them.
Chap. 13. — 24. Venantius of Tinisa'^ said: " If a husband, going on a journey into foreign countries, had entrusted the guardianship of his wife to a friend, he would surely keep her that was entrusted to his care with the utmost diligence, that her chastity and holiness might not be defiled by any one. Christ our Lord and God, when going to the Father, committed His bride to our care: do we keep her uncorrupt and undefiled, or do we betray her purity and chastity to adulterers and corrupters? For he who makes the baptism of Christ common with heretics betrays the bride of Christ to adulterers." 's 25. We answer: What of those who, when they are baptized, turn themselves to the Lord with their lips and not with their heart? do not they possess an adulterous mind? Are not they themselves lovers of the world, which they renounce in words and not in deeds; and they corrupt good manners through evil communications, saying, "Let us eat and drink; for to-morrow we die?"'* Did not the discourse of the apostle take heed even against such as these, when he says, " But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds [also] should be corrupted from the simplicity that is in Christ?"" When, therefore, Cyprian held the baptism of Christ to be in common with such men, did he therefore betray the bride of Christ into the hands of adulterers, or did he not rather recognize the necklace of the Bridegroom even on an adulteress?
Chap. 14. — 26. Aymnius'® of Ausuaga'^ said: " We have received one baptism, which same also we administer; but he who says that authority is given to heretics also to baj)-tize, the same makes two baptisms." " '2 Cone. Carth. sec. 48. '^ John xx. 23.
M Tinisa (Thinisa) was in ecclesiastical province of Zeugitana. In Cypr. Ep. l.xvii. the name Veiiantius is found.
'7 2 Cor. xi. 3. '^ Ahymmus. Sec Cvpr. Ep. Ivi.
19 Ausuaga was in ecclesiastical province of Zcugitana. 2'' Cone. Carth. sec. 50.
[Book VII.
27. To him we answer: Why does not he also make two baptisms who maintains that the unrighteous also can baptize? For although the righteous and unrighteous are in themselves opposed to one another, yet the baptism which the righteous give, such as was Paul, or such as was also Cyprian, is not contrary to the baptism which those unrighteous men were wont to give who hated Paul, whom Cyprian understands to have been not heretics, but bad Catholics; and although the moderation which was found in Cyprian, and the covetousness which was found in his colleagues, are in themselves opposed to one another, yet the baptism which Cyprian used to give svas not contrary to the baptism which his colleagues who opposed him used to give, but one and the same with it, because in both cases it is He that baptizes of whom it is said, " The same is He which baptizeth."'
Chap. 15. — 28. Saturninus of Victoriana"" said: " If heretics may baptize, they are excused and defended in doing unlawful things; nor do I see why either Christ called them His adversaries, or the apostle called them antichrists. "3 29. To him we answer: We say that heretics have no authority to baptize in the same sense in which we say that defrauders have no authority to baptize. For not only to the heretic, but to the sinner, God says, " What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? " To the same person He assuredly says, " When thou sawest a thief, then thou consentedst with him."'* How much worse, therefore, are those who did not consent with thieves, but themselves were wont to plunder farms with treacherous deceits? Yet Cyprian did not consent with them, though he did tolerate them in the corn-field of the Catholic Church, lest the wheat should be rooted out together with it. And yet at the same time the baptism which they themselves conferred was the very selfsame baptism, because it was not of them, but of Christ. As therefore they, although the baptism of Christ be recognized in them, were yet not excused and defended in doing unlawful things, and Christ rightly called those His adversaries who were destined, by persevering in such things, to hear the doom, "Depart from me, ye that work iniquity," ^ whence also they are called ' John i. 33.
' John i. 33.
2 Victoriana was in ecclesiastical province of Byzacium. [Ttie name Saturninus is found in Cypr. Epp. xxi. 4, xxi'i. 3, xxvii. 1,11, Ivii. tc>\ Ixvii. bis^ Ixx. quinquies.
antichrists, because they are contrary to Christ while they live in opposition to His words, so likewise is it the case with heretics.
Chap. 16.^30. Another Saturninus of Tucca*^ said: " Tiie Gentiles, although they worship idols, yet acknowledge and confess the supreme God, the Father and Creator. Against Him Marcion blasphemes, and some men do not blush to approve the baptism of Marcion.' How do such priests either maintain or vindicate the priesthood of God, who do not baptize the enemies of God, and hold communion with them while they are thus unbaptized?" ® 31. The answer is this: Truly when such terms as this are used, all moderation is passed; nor do they take into consideration that even they themselves hold communion with such men, " judging no one, nor removing any from the right of communion if he entertain a contrary opinion." But Saturninus has used an argument in this very judgment of his, which might furnish materials for his admonition (if he would pay attention to it), that in each man what is wrong should be corrected, and what is right should be approved, since he says, " The Gentiles, although they worship idols, yet acknowledge and confess the supreme God, the Father and Creator." If, then, any Gentile of such a kind should come to God, would he wish to correct and change this point in him, that he acknowledged and confessed God the Father and Creator? I trow not. But he would amend in him his idolatry, which was an evil in him; and he would give to him the sacraments of Christ, which he did not possess; and anything that was wayward which he found in him he would correct; and anything which had been wanting he would supply. So also in the Marcionist heretic he would acknowledge the perfectness of baptism, he would correct his waywardness, he would teach him Catholic truth.
Chap. 17. — 32. Marcellus of Zama^ said: " Since sins are remitted only in the baptism of the Church, he who does not baptize a heretic holds communion with a sinner."'"
33. What, does he who holds communion * Tucca was in ecclesiastical province of Numidia. For Saturninus see, c. 15-28, n. 2.
7 He is alluding to Stephen, bishop of Rome, of whom Cyprian says in his Ep. Ixxiv. 7 (to Pompeius): " Why has the perverse obstinacy of our brother Stephen burst out to such a point, that he should even contend that sons of God are born of the baptism of Marcion, also of Valentinus and Apelles, and others who blaspheme against Ciod the Father?"
*Conc. Garth, sec. 52.
9 Zama was in ecclesiastical province of Nuraidia. For I'.Iarcellus, see Gypr. Ep. Ixvii. '^•^ Gone. Garth, sec. 53.
Chap. XXIIL] ON BAPTISM, AGAINST THE DONATISTS.
with one who does this not hold communion with a sinner? But what else did all of them do, " in judging no one, or removing from the right of communion any one who entertained a different opinion "? Where, then, is the Church? x'Vre tiiose things not an obstacle to those who are patient, and tolerate the tares lest the wheat should be rooted out together with them? I would have them therefore say, who have committed the sacrilege of schism by separating themselves from the whole world, how it comes that they have in their mouths the judgment of Cyprian, while they do not have in their hearts the patience of Cyprian. But to this Marcellus we have an answer in what has been said above concerning baptism and the remission of sins, explaining how there can be baptism in a man although there be in him no remission of his sins.
Chap. 18. — 34. Irenaeus of Ululi ' said: "If the Church does not baptize a heretic, because it is said that he has been baptized already, then heresy is the greater." - 35. The answer is: On the same principle it might be said. If therefore the Church does not baptize the covetous man, because it is said that he has been baptized already, then covetousness is the greater. But this is false, therefore the other is also false.
Chap. 19.^ — 36. Donatus of Cibaliana^ said: " I acknowledge one Church, and one baptism that appertains thereto. If there is any one who says that the grace of baptism exists among heretics, he must first show and prove that the Church exists with them." * 37. To him we answer: If you say that the _^race of baptism is identical with baptism, t.ien it exists among heretics; but if baptism ■- the sacrament or outward sign of grace, iiile the grace itself is the abolition of sins, ■ i.en the grace of baptism does not exist with t-retics. But so there is one baptism and -le Church, just as there is one faith. As • lerefore the good and bad, not having one ope, can yet have one baptism, so those who ;ave not one common Church can have one ommon baptism.
Chap. 2c. — 38. Zozimusof Tharassa^ said: " When a revelation has been made of the truth, error must give way to truth; inasmuch as Peter also, who before was wont to circum- 1 Ululi (Ullita, Vallita) in ecclesiastical piovince of Numidia.
2 Cone. Garth, sec. 54.
3 [Cibaliana (Cybaliana), most probably in ecclesiastical province! Africa Proconsularis. Donatus, as cotemporary bishop, occurs 11 Cypr. £//'■ Ivii. iis, L\x. /'/V, 4 Cone. Carth. sec. 55.
5 I'harassa was in ecclesiastical province of Numidia.
cise, gave way to Paul when he declared the truth." ^ 39. The answer is: This may also be considered as the expression of our judgment too, and this is just what has been done in respect of this question of baptism. For after that the trut;i had been more clearly revealed, error gave way to truth, when that most wholesome custom was further confirmed by the authority of a plenary Council. It is well, however, that they so constantly bear in mind that it was possible even for Peter, the chief of the apostles, to have been at one time minded otherwise than the truth required; which we believe, without any disrespect to Cyprian, to have been the case with him, and that with all our love for Cyprian, for it is not right that he should be loved with greater love than Peter.
Chap. 21. — 40. Julianus of Telepte" said: "It is written, 'A man can receive nothing, except it be given him from heaven;'^ if heresy is from heaven, it can give baptism."'
41. Let him hear another also saying: If covetousness is from heaven, it can give baptism. And yet the covetous do confer it; so therefore also may the heretics.
Chap. 22. — 42. Faustus of TimidaRegia" said: "Let not these persons flatter themselves who favor heretics. He who interferes with the baptism of the Church on behalf of heretics makes them Christians, and us heretics." " 43. To him we answer: If any one were to say that a man who, when he received baptism had not received remission of his sins, because he entertained hatred towards his brother in his heart, was nevertheless not to be baptized again when he dismissed that hatred from his heart, does such a man interfere with the baptism of the Church on behalf of murderers, or does he make them righteous and us murderers? Let him therefore understand tiie same also in the case of heretics.
Chap. 23. — 44. Geminius of Furn: '- said: " Certain of our colleagues may prefer heretics to themselves, they cannot prefer them to us: and therefore what we have once decreed we hold, that we should baptize those who come to us from heretics.'"^ 6 Gal. ii. II; Cone. Carth. sec. 56.., ■ r 7 Telepte (Thelepte) or I'hala, was in ecclesiastical province of Byzacium.
8 John iii. 27. 9 Cone. Carth. sec. 57.,,.
>o Timida Rejiia was in ecclesiastical province of Zeugitana. A Faustus is mentioned in Cypr. £/*. l.wii.
■= Furni was in ecclesiastical province of Zeugitana. hor Geminius as bishop, see Cypr. £/. Ixvii.
»3 Cone. Carth. sec. 5q.
I ;o6 [Book VII. i, 45. This man also acknowledges most openly that certain of his colleagues entertained opinions contrary to his own: whence again and again the love of unity is confirmed, because they were separated from one another by no schism, till God should reveal to one or other of them anything wherein they were othewise minded.' But to him our answer is, that his colleagues did not prefer heretics to themselves, but that, as the baptism of Christ is acknowledged in the covetous, in the fraudulent, in robbers, in murderers, so also they acknowledged it in heretics.
Chap. 24. — 46. Rogatianus of Nova= said: "Christ established the Church, the devil heresy: how can the synagogue of Satan have the baptism of Christ? " ^ 47. To him our answer is: Is it true that because Christ established the well-affectioned, and the devil the envious, therefore the party of the devil, which is proved to be among the envious, cannot have the baptism of Christ?
Chap. 25. — 48. Therapius of Bulla'' said: " If a man gives up and betrays the baptism of Christ to heretics, what else can he be said to be but a Judas to the Bride of Christ? " ^ 49. How great a condemnation have we here of all schismatics, who have separated themselves by wicked sacrilege from the inheritance of Christ dispersed throughout the whole world, if Cyprian held communion witn such as was the traitor Judas, and yet was not defiled by them; or if he was defiled, then were all made such as Judas; or if they were not, then the evil deeds of those who went before do not belong to those who came after, even though they were the offspring of the same communion. Why, therefore, do they cast in our teeth the traditores, against whom they did not prove their charge, and do not cast in their own teeth Judas, with whom Cyprian and his colleagues held communion? Behold the Council in which these men are wont to boast! We indeed say, that he who approves the baptism of Christ even in heretics, does not betray to heretics the baptism of Christ; just in the same way as he does not betray to murderers the baptism of Christ who approves the baptism of Christ even in murderers: but inasmuch as they profess to prescribe to us from the decrees of this Coun- 1 Phil. iii. 15.
2 Nova was in ecclesiastical province of Mauritania Caesariensis. For Rogatianus as bishop, see Cypr. Epp. Ivii., Ixvii., Ixx.. bis.
.1 Cone. Carth. sec. ^o.
4 Bulla (Vulla) was in ecclesiastical province of Africa Proconsulans. For Therapius cp. Cypr. Ep. Ixiv. i.
5 Cone. Carth. sec. 6i.
cil what opinions we ought to hold, let them first assent to it themselves. See how therein were compared to the traitor Judas, all who said that heretics, although baptized in heresy, yet should not be baptized again. Yet with such Cyprian was willing to hold communion, when he said, " Judging no man, nor depriving any of the right of communion if he entertain a contrary opinion." But that there had been men of such a sort in former times within the Church, is made clear by the sentence in which he says: " But some one will say, What, then, shall be done with these men who m times past were admitted into the Church without baptism?"* That such had been the custom of the Church, is testified again and again by the very men who compose this Council. If, therefore, any one who does this " can be said to be nothing else but a Judas to the Bride of Christ," according to the terms in which the judgment of Therapius is couched; but Judas, according to the teaching of the gospel, was a traitor; then all those men held communion with traitors who at that time uttered those very judgments, and before they uttered them they all had become traitors through that custom which at that time was retained by the Church. All, therefore — that is to say, both we and they themselves who were the offspring of that unity — are traitors. But we defend ourselves in two ways: first, because without prejudice to the right of unity, as Cyprian himself declared in his opening speech, we do not assent to the decrees of this Council in which this judgment was pronounced; and secondly, because we hold that the wicked in no way hurt the good in Catholic unity, until at the last the chaff be separated from the wheat. But our opponents, inasmuch as they both shelter themselves as it were under the decrees of this Council, and maintain that the good perish as by a kind of infection from communion with the wicked, have no resource to save them from allowing both that the earlier Christians, whose offspring they are, were traitors, inasmuch as they are convicted by their own Council; and that the deeds of those who went before them do reflect on them, since they throw in our teeth the deeds of our ancestors.
Chap. 26. — 50. Also another Lucius of Membresa'' said: " It is written, ' God heareth not sinners.'^ How can he who is a sinner be heard in baptism? "^ 6 Cypr. Ep. Ixxiii. 23.
7 Membresa was in ecclesiastical province of Zeugitana. Lucius, See, Bk. VI. c. 38.
8 John ix, 31. 9 Cone. Carth. sec. 62.
Fo (HAP. XXXIV.]
' 51. We answer; HOiV is the covetous man heard, or the robber, and usurer, and murderier' Are they not sinners? And yet Cyprian, jwhile he finds fault with them in the Catholic [Church, yet tolerates them.
: Chap. 27. — 52. Also another Felix of Euslaceni' said: "In admitting heretics to the Ciuirch without baptism, let no one place cus- •n before reason and truth; for reason and truth always exclude custom." ^ 53. To him our answer is: You do not show the truth; you confess the existence of the custom. We should therefore do right in iv.aintaining the custom which has since been . onfirmed by a plenary Council, even if the :!th were still concealed, which we believe III have been already made manifest.
Chap. 28. — 54. Another Saturninus of Ai)itini' said: " If Antichrist can give to any (ine the grace of Christ, then can heretics also baptize, who are called Antichrists."-* 55. What if another were to say. If a mur- '' rer can give the grace of Christ, then can •:y also baptize that hate their brethren, w'no are called murderers? For certainly he would seem in a way to speak the truth, and yet they can baptize; in like manner, therefore, can the heretics as well.
Chap. 29. — 56. Quintus of Aggyas said: " He who has a thing can give it; but what can the heretics give, who are well known to have nothing? " * 57. To him our answer is: If, then, any man can give a thing who has it, it is clear that heretics can give baptism: for when they separate from the Church, they have still the sacrament of washing which they had received while in the Church; for when they return they do not again receive it, because they had not lost it when they withdrew from the Church.
Chap. 30. — 58. Another Julianus of Mar- '.Hana'" said: " If a man can serve two masters, God and mammon,* then baptism also n serve two, the Christian and the heretic." ' ' Buslaceni (Cussaceni) is probably Byzacium, the capital of,: ■ vince of Byzacium, since we know that it was also called Bizica I irana; others place it in Africa Proconsularis. For Felix, cp. ■►;. VI. cc. 19 and 23.
= Cone. Garth, sec. 63.
?.Abitini (Avitini) was in ecclesiastical province of Africa T'rc.consularis. For Saturninus, cp. cc. 15, 16.
* Cone. Carth. sec. 64.
5.'\ggya, probably the same as.^ggiva and the.^ga in ecclesiastical province of Pnjconsular Africa. The name Quintas as bishop occurs in Cypr. jt'// Ivii., l.wii., l.xx., Ixxi., but this one is of Mauritania, as appears from £/'p. Ixxii. i, Ixxiii. i.
* Cone. Carth. sec. 65.
7 Marcelliana (Gyrnmarcelli) in ecclesiastical province of Numidia.
^ Matt. vi. 24. 9 Cone. Carth. sec. 66.
59. Truly, if it can serve the self-restrained and the covetous man, the sober and the drunken, the well-affectioned and the murderer, why should it not also serve the Christian and the heretic? — whom, indeed, it does not really serve; but it ministers to them, and is administered by them, for salvation to those who use it right, and for judgment to such as use it wrong.
Chap. 31. — 60. Tenax of Horrea Celiae" said: "There is one baptism, but of the Church; and where the Church is not, there baptism also cannot be. ' " 61. To him we answer: How then comes it that it may be where the rock is not, but only sand; seeing that the Church is on the rock, and not on sand.''
Chap. 32. — 62. Another Victor of Assuras" said: " It is written, that 'there is one God and one Christ, one Church and one baptism.''^ How then can any one baptize in a place where there is not either God, or Christ, or the Church?'"* 63. How can any one baptize either in that sand, where the Church is not, seeing that it is on the rock; nor God and Christ, seeing that there is not there the temple of God and Christ?
Chap. 33. — 64. Donatulus of Capse's said: " I also have always entertained this opinion, that heretics, who have gained nothing outside the Church, should be baptized when they are converted to the Church." "^ 65. To this the answer is: They have, indeed, gained nothing outside the Church, but that is nothing towards salvation, not nothing towards the sacrament. For salvation is peculiar to the good; but the sacraments are common to the good and bad alike.
Chap. 34. — 66. Verulusof Rusiccade'^said: "A man that is a heretic cannot give that which he has not; much more is this the case with a schismatic, who has lost what he had." '* 67. We have already shown that they still have it, because they do not lose it when they separate themselves. For they do not re- •o Horrea Celia; (Cselise) was a village of ecclesiastical province of Byzacium, ten miles north of Hadrumetum. A Tenax is mentioned as bishop in Cypr. £/>. Ixvii.
" Cone. Carth. sec. 67.
12 Assuras was in ecclesiastical province of Zeugitana. For Victor, cp. c. 4.
'3 See Eph. iv. 4-6. '4 Cone. Carth. sec. 68.
■5 Capse was in ecclesiastical province of Byzaeene. This Donatulus is probably to be identified with the one mentioned Cypr. /C/. Ivi.
'(> Cone. Carth. sec. 69.
'7 Rusiccade was at the mouth of the Thapsus, in ecclesiastical province of Numidia.
'- Cone. Carth. sec. 70.
5o8 [Book VII.
ceive it again when they return: wherefore, if it was thought that they could not give it because they were supposed not to have it, let it now be understood that they can give it, because it is understood that they also have it.
Chap. 35. — 68. Pudentianus of Cuiculi' said: "My recent ordination to the episcopate induced me, brethren, to wait and hear what my elders would decide. For it is plain that heresies have and can have nothing; and so, if any come from them, it is determined righteously that they should be baptized." "^ 69. As, therefore, we have already answered those who went before, for whose judgment this man was waiting, so be it understood that we have answered himself.
Chap. 36. — 70, Peter of Hippo Diarrhytus^ said: "Since there is one baptism in the Catholic Church, it is clear that a man cannot be baptized outside the Church; and therefore I give my judgment, that those who have been bathed in heresy or in schism ought to be b ptized on coming to the Church." * 71. There is one baptism m the Catholic Church, in such a sense that, when any have gone out from it, it does not become two in those who go out, but remains one and the same. What, therefore, is recognized in those who return, should also be recognized in those who received it from men who have separated themselves, since they did not lose it when they went apart into heresy.
Chap. 37. — 72. Likewise another Lucius of Ausafas said: "According to the motion of my mind and of the Holy Spirit, since there is one God, the Father of our Lord Jesus Christ, and one Christ, and one hope, one Spirit, one Church, there ought also to be only one baptism. And therefore I say, both that if anything has been set on foot or done among the heretics, that it ought to be rescinded; and also, that they who come out from among the heretics should be baptized in the Church.""^ 73. Let it therefore be pronounced of no effect that they baptize, who hear the words of God and do them not, when they shall begin to pass from unrighteousness to righteousness, that is, from the sand to the rock. And if this is not done, because what there was in them of Christ was not violated by their un- I Cuiculi was in ecclesiastical province of Nuraidia. = Cone. Garth, sec. 71.
3 Hippo Ciarrhytus (Hippozaritus) was on the coast in ecclesiastical province of Zeugitana. For Petrus, cp. Cypr. Ep. l.\vii.
4 Cone. Garth, sec. 72.
5 Ausafa was in ecclesiastical province of Zeugitana. For Lucius, cp. Bk. Vr. cc. 14 and 3S, and Bk. VII. c. 26.
* Cone. Garth, sec. 73.
righteousness, then let this also be understood in the case of heretics: for neither is there the same hope in the unrighteous, so long as they are on the sand, as there is in those who are upon the rock; and yet there is in both the same baptism, although as it is said that there is one hope, so also is it said that there is one baptism.
Chap. 38. — 74. Felix of Gurgites^ said: " I give my judgment, that, according to the precepts of the holy Scriptures, those who have been unlawfully baptized outside the Church by heretics, if they wish to flee to the Church, should obtain the grace of baptism where it is lawfully given." ® 75. Our answer is: Let them indeed begin to have in a lawful manner to salvation what they before had unlawfully to destruction; because each man is justified under the same baptism, when he has turned himself to God with a true heart, as that under which he was condemned, when on receiving it he "renounced the world in words alone, and not in deeds."
Chap. 39. — 76. Pusillus of Lamasba' said: " I believe that baptism is not unto salvation except within the Catholic Church. Whatsoever is without the Catholic Church is mere pretense." '°