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 the 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?" [1549] 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 is of no profit to them, yet have baptism in common with the saints, as has been already sufficiently proved with the greatest fullness. He says "that the Church, and the Spirit, and baptism, are mutually incapable of separation 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." [1550] But if this is the case, then when 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," [1551] 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," [1552] 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.
[1542] Cypr. Ep. lxxiv., which is examined by Augustin in the remaining chapters of this book.
[1543] Cypr. Ep.lxxiv. 2.
[1544] Cypr. Ep.lxxiv. 2.
[1545] Tit. iii. 11.
[1546] Rom. ii. 1.
[1547] Rom. ii. 21.
[1548] 1 Cor. vi. 10.
[1549] Cypr. Ep. lxxiv. 4.
[1550] Cypr. Ep. lxxiv. 4.
[1551] Wisd. i. 5.
[1552] Cypr. Ep. lxxiv. 5.
[1553] Cyprian, in the laying on of hands, appears to refer to confirmation, but Augustin interprets it of the restoration of penitents. Cp. III. 16, 21.
Chapter 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." [1554] For neither are the covetous the temple of God, since it is written, "What agreement hath the temple of God with idols?" [1555] 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. [1556] 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 their Lord. [1557] 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 therefore the covetous have not the Spirit of God, and yet have baptism, it is possible for baptism to exist without the Spirit of God.
35. If therefore heresy is rendered "unable to engender sons to God through Christ, because it is not the bride of Christ," [1558] 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. [1559] 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," [1560] 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.
[1554] Gal. iii. 27.
[1555] 2 Cor. vi. 16.
[1556] 1 Sam. xix. 23.
[1557] Mark ix. 38.
[1558] Cypr. Ep. lxxiv. 6.
[1559] Eph. v. 27. Cp. Aug. Retract. ii. 18, quoted above, I. 17, 26.
[1560] Cypr. Ep. lxxiv. 7.
Chapter 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 sufficiently 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 difficulty 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," [1561] 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.
[1561] Ib.
Chapter 26.--37. To go on to what he says, "that a bishop should be teachable,'" [1562] 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;" [1563] --in these words assuredly the holy man, endowed 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," [1564] 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." [1565] 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," [1566] asserting that there was no resurrection of the dead? And yet they were among the very men to whom the same apostle says, "Was Paul crucified for you? or were you baptized in the name of Paul?" [1567] For he writes most manifestly to them, saying, "How say some among you that there is no resurrection of the dead?"
[1562] "Docibilis;" and so the passage (2 Tim. ii. 24) is quoted frequently by Augustin. The English version, "apt to teach," is more true to the original, didaktikos.
[1563] Cypr. Ep. lxxiv. 10.
[1564] Cypr. Ep. lxxiv. 10.
[1565] Ib. 11, and Eph. iv. 4-6.
[1566] 1 Cor. xv. 32.
[1567] 1 Cor. i. 13.
[1568] 1 Cor. xv. 12.
Chapter 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;" [1569] 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 envious, 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 the 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 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 there, and are themselves the bride of Christ, can she then be as she is described "without spot or wrinkle," [1570] 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? [1571] 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 Jews inwardly in the circumcision of the heart [1572] (for "the king's daughter is all glorious within" [1573] ), 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 than can be numbered." [1574] The number, therefore, of the just persons, "who are the called according to His purpose," [1575] of whom it is said, "The Lord knoweth them that are His," [1576] 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." [1577] 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." [1578] But when "in anything they be otherwise minded, God shall reveal even this unto them," [1579] 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 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 within, 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.