[1617] Gal. v. 19-21.
[1618] Cypr. Ep. xi. 1.
[1619] Prov. ix. 12, cp. LXX.
[1620] John iii. 5.
[1621] Acts viii. 13.
[1622] Wisd. i. 5.
[1623] John iii. 6.
[1624] Gal. v. 19-21.
Chapter 13.--20. Januarius of Lambæse [1625] said: "Following the authority of the holy Scriptures, I pronounce that all heretics should be baptized, and so admitted into the holy Church." [1626]
21. To him we answer, that, following the authority of the holy Scriptures, a universal Council of the whole world decreed that the baptism of Christ was not to be disavowed even when found among heretics. But if he had brought forward any proof from the Scriptures, we should have shown either that they were not against us, or even that they were for us, as we proceed to do with him who follows.
[1625] Lambæse (Lambese) was one of the chief cities in southern Numidia. This Januarius is not unlikely identical with the first of that name in Cypr. Ep. lxvii., and with the one of Epp. lxii. and lxx. For an opponent of Cyprian in Lambese, see Cypr. Epp. xxxvi. and lix.
[1626] Conc. Carth. sec. 6.
Chapter 14.--22. Lucius of Castra Galbæ [1627] said: "Since the Lord hath said in His gospel, Ye are the salt of the earth: but if the salt have lost his savor, that which is salted from it shall be thenceforth good for nothing, but to be cast out, and to be trodden under foot of men;' [1628] and seeing that again, after His resurrection, when sending forth His apostles, He commanded them, saying, All power is given unto me in heaven and in earth: go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,' [1629] --since then it is plain that heretics, that is, the enemies of Christ, have not the full confession of the sacrament, also that schismatics cannot reason with spiritual wisdom, since they themselves, by withdrawing when they have lost their savor from the Church, which is one, have become contrary to it, [1630] let that be done which is written, The houses of those that are opposed to the law must needs be cleansed;' [1631] and it therefore follows that those who have been polluted by being baptized by men opposed to Christ should first be cleansed, and only then baptized." [1632]
23. Lucius of Castra Galbæ has brought forward a proof from the gospel, in the words of the Lord, "Ye are the salt of the earth: but if the salt have lost his savor, that which is salted from it shall be good for nothing, but to be cast out, and to be trodden under foot of men;" just as though we maintained that men when cast out were of any profit for the salvation either of themselves or of any one else. But those also who, though seeming to be within, are yet of such a kind, not only are without spiritually, but will in the end be separated in the body also. For all such are for nothing. But it does not therefore follow that the sacrament of baptism which is in them is nothing. For even in the very men who are cast out, if they return to their senses and come back, the salvation which had departed from them returns; but the baptism does not return, because it never had departed. And in what the Lord says, "Go therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," He did not permit any to baptize except the good, inasmuch as He did not say to the bad, "Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." [1633] How then do the wicked baptize within, who cannot remit sins? How also is it that they baptize the wicked whose hearts are not changed, whose sins are yet upon them, as John says, "He that hateth his brother is in darkness even until now?" [1634] But if the sins of these men are remitted when they join themselves in the close bonds of love to the good and just, through whom sins are remitted in the Church, though they have been baptized by the wicked, so the sins of those also are remitted who come from without and join themselves by the inner bond of peace to the same framework of the body of Christ. Yet the baptism of Christ should be acknowledged in both, and held invalid in none, whether before they are converted, though then it profit them nothing, or after they are converted, that so it may profit them, as he says, "Since they themselves, by withdrawing when they have lost their savor from the Church, which is one, have become contrary to it, let that be done which is written, The houses of those that are opposed to the law must need be cleansed.' And it therefore follows," he goes on to say, "that those who have been polluted by being baptized by men opposed to Christ should first be cleansed, and only then baptized." What then? Are thieves and murderers not contrary to the law, which says, "Thou shalt not kill; thou shalt not steal?" [1635] "They must therefore needs be cleansed." Who will deny it? And yet not only those who are baptized by such within the Church, but also those who, being such themselves, are baptized without being changed in heart, are nevertheless exempt from further baptism when they are so changed. So great is the force of the sacrament of mere baptism, that though we allow that a man who has been baptized and continues to lead an evil life requires to be cleansed, we yet forbid him to be any more baptized.
[1627] Castra Galbæ was most likely in Numidia. Lucius as bishop occurs in Cypr. Epp. lxvii., lxx., lxxvi.and lxxvii., but it is doubtful to which of the four of this name attendant on this council these references may apply.
[1628] Matt. v. 13. "Id quod salietur ex eo, ad nihilum valebit."
[1629] Matt. xxviii. 18, 19.
[1630] Recedendo infatuati contrarii facti sunt. Dr. Routh from a Ms. in his own possession, inserts "et" after "infatuati."--"have lost their savor and become contrary to the Church." Rel. Sac. iii. p. 194.
[1631] Prov. xiv. 9, cp. LXX.
[1632] Conc. Carth. sec. 7.
[1633] John xx. 23.
[1634] 1 John ii. 9.
[1635] Ex. xx. 13, 15.
Chapter 15.--24. Crescens of Cirta [1636] said: "The letters of our most beloved Cyprian to Jubaianus, and also to Stephen, [1637] having been read in so large an assembly of our most holy brethren in the priesthood, containing as they do so large a body of sacred testimony derived from the Scriptures that give us our God, [1638] that we have every reason to assent to them, being all united by the grace of God, I give my judgment that all heretics or schismatics who wish to come to the Catholic Church should not enter therein unless they have been first exorcised and baptized; with the obvious exception of those who have been originally baptized in the Catholic Church, these being reconciled and admitted to the penance of the Church by the imposition of hands." [1639]
25. Here we are warned once more to inquire why he says, "Except, of course, those who have been originally baptized in the Catholic Church." Is it because they had not lost what they had before received? Why then could they not also transmit outside the Church what they were able to possess outside? Is it that outside it is unlawfully transmitted? But neither is it lawfully possessed outside, and yet it is possessed; so it is unlawfully given outside, but yet it is given. But what is given to the person returning from heresy who had been baptized inside, is given to the person coming to the Church who had been baptized outside,--that is, that he may have lawfully inside what before he had unlawfully outside. But perhaps some one may ask what was said on this point in the letter of the blessed Cyprian to Stephen, which is mentioned in this judgment, though not in the opening address to the Council,--I suppose because it was not considered necessary. For Crescens stated that the letter itself had been read in the assembly, which I have no doubt was done, if I am not mistaken, as is customary, in order that the bishops, being already assembled, might receive some information at the same time on the subject contained in that letter. For it certainly has no bearing on the present subject; and I am more surprised at Crescens having thought fit to mention it at all, than at its having been passed over in the opening address. But if any one thinks that I have shrunk from bringing forward something which has been urged in it that is essential to the present point, let him read it and see that what I say is true; or if he finds it otherwise, let him convict me of falsehood. For that letter contains nothing whatsoever about baptism administered among heretics or schismatics, which is the subject of our present argument. [1640]
[1636] Cirta, an inland city of the Massylii in Numidia, was rebuilt by Constantine, and called Constantina.
[1637] See below, on sec. 25.
[1638] Ex Scripturis deificis.
[1639] Conc. Carth. sec. 8.
[1640] There are two letters extant from Cyprian to Stephen, No. 68, respecting Marcianus of Arles, who had joined Novatian, and No. 72, on a Council concerning heretical baptism. It is clear, however, from Ep. lxxiv. 1, that this Council, and consequently the letter to Stephen, was subsequent to the Council under consideration; and consequently Augustin is right in ignoring it, and referring solely to the former. Dr. Routh thinks the words an interpolation, of course before Augustin's time; and they may perhaps have been inserted by some one who had Cyprian's later letter to Stephen before his mind. Rel. Sac. iii. p. 194.
Chapter 16.--26. Nicomedes of Segermi [1641] said: "My judgment is that heretics coming to the Church should be baptized, because they can obtain no remission of sins among sinners outside." [1642]
27. The answer to which is: The judgment of the whole Catholic Church is that heretics, being already baptized with the baptism of Christ, although in heresy, should not be rebaptized on coming to the Church. For if there is no remission of sins among sinners, neither can sinners within the Church remit sins; and yet those who have been baptized by them are not rebaptized.
[1641] Segermi church province of Byzacium. A Nicomedes occurs in Cypr. Epp. lvii., lxvii., lxx.
[1642] Conc. Carth, sec. 9.
Chapter 17.--28. Monnulus of Girba [1643] said: "The truth of our mother, the Catholic Church, hath continued, and still continues among us, brethren, especially in the threefold nature [1644] of baptism, as our Lord says, Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Ghost.' [1645] Since, therefore," he goes on to say, "we know clearly that heretics have neither Father, Son, nor Holy Ghost, they ought, on coming to our mother, the Church, to be truly regenerated and baptized, that the cancer which they had, and the wrath of condemnation, and the destructive energy of error [1646] may be sanctified by the holy and heavenly laver." [1647]
29. To this we answer, That all who are baptized with the baptism that is consecrated in the words of the gospel have the Father, and the Son, and the Holy Ghost in the sacrament alone; but that in heart and in life neither do those have them who live an abandoned and accursed life within.
[1643] Girba, formerly Meninx (Lotophagitis), an island to the south-east of the Lesser Syrtis belonged to church province of Tripolis. For Bp. Monnulus, see Cypr. Ep. lvii.
[1644] In baptismi trinitate. "Quia trina immersione expediebatur, in nomine Patris, Filii, et S. Spiritus."--Bishop Fell.
[1645] Matt. xxviii. 19.
[1646] Erroris offectura. Other readings are "offensa" and "effectura."
[1647] Conc. Carth. sec. 10.
Chapter 18.--30. Secundinus of Cedias [1648] said: "Since our Lord Christ said, He that is not with me is against me,' [1649] and the Apostle John declares those who go out from the Church to be antichrists, [1650] without all doubt the enemies of Christ, and those who are called antichrists, cannot minister the grace of the baptism which gives salvation; and therefore my judgment is that those who take refuge in the Church from the snares of heresy should be baptized by us, who of His condescension are called the friends of God." [1651]
31. The answer to which is, That all are the opponents of Christ, to whom, on their saying, "Lord, have we not in Thy name done many wonderful things?" with all the rest that is there recorded, He shall at the last day answer, "I never knew you: depart from me, ye that work iniquity," [1652] --all which kind of chaff is destined for the fire, if it persevere to the last in its wickedness, whether any part of it fly outside before its winnowing, or whether it seem to be within. If, therefore, those heretics who come to the Church are to be again baptized, that they may be baptized by the friends of God, are those covetous men, those robbers, murderers, the friends of God, or must those whom they have baptized be baptized afresh?