Writings in Connection with the Donatist Controversy

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Bishop of Hippo Saint Augustine. Writings in Connection with the Donatist Controversy

PREFACE

ON BAPTISM, AGAINST THE DONATISTS.5

BOOK FIRST

BOOK SECOND

BOOK THIRD

BOOK FOURTH

BOOK FIFTH

BOOK SIXTH

BOOK SEVENTH

THE LETTERS OF PETILIAN, THE DONATIST, BISHOP OF CIRTA

BOOK FIRST

BOOK SECOND.683

BOOK THIRD

A TREATISE CONCERNING THE CORRECTION OF THE DONATISTS; FORMING EPISTLE 185 IN MIGNE'S EDITION OF AUGUSTINE'SWORKS

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CHAP. I. – 1. In the treatise which we wrote against the published epistle of Parmenianus to Tichonius, we promised that at some future time we would treat the question of baptism more thoroughly;6 and indeed, even if we had not made this promise, we are not unmindful that this is a debt fairly due from us to the prayers of our brethren. Wherefore in this treatise we have undertaken, with the help of God, not only to refute the objections which the Donatists have been wont to urge against us in this matter, but also to advance what God may enable us to say in respect of the authority of the blessed martyr Cyprian, which they endeavour to use as a prop, to prevent their perversity from falling before the attacks of truth. And this we propose to do, in order that all whose judgment is not blinded by party spirit may understand that, so far from Cyprian's authority being in their favour, it tends directly to their refutation and discomfiture.

2. In the treatise above mentioned, it has already been said that the grace of baptism can be conferred outside the Catholic communion, just as it can be also there retained. But no one of the Donatists themselves denies that even apostates retain the grace of baptism; for when they return within the pale of the Church, and are converted through repentance, it is never given to them a second time, and so it is ruled that it never could have been lost. So those, too, who in the sacrilege of schism depart from the communion of the Church, certainly retain the grace of baptism, which they received before their departure, seeing that, in case of their return, it is not again conferred on them; whence it is proved, that what they had received while within the unity of the Church, they could not have lost in their separation. But if it can be retained outside, why may it not also be given there? If you say, "It is not rightly given without the pale;" we answer, "As it is not rightly retained, and yet is in some sense retained, so it is not indeed rightly given, but yet it is given." But as, by reconciliation to unity, that begins to be profitably possessed which was possessed to no profit in exclusion from unity, so, by the same reconciliation, that begins to be profitable which without it was given to no profit. Yet it cannot be allowed that it should be said that that was not given which was given, nor that any one should reproach a man with not having given this, while confessing that he had given what he had himself received. For the sacrament of baptism is what the person possesses who is baptized; and the sacrament of conferring baptism is what he possesses who is ordained. And as the baptized person, if he depart from the unity of the Church, does not thereby lose the sacrament of baptism, so also he who is ordained, if he depart from the unity of the Church, does not lose the sacrament of conferring baptism. For neither sacrament may be wronged. If a sacrament necessarily becomes void in the case of the wicked, both must become void; if it remain valid with the wicked, this must be so with both. If, therefore, the baptism be acknowledged which he could not lose who severed himself from the unity of the Church, that baptism must also be acknowledged which was administered by one who by his secession had not lost the sacrament of conferring baptism. For as those who return to the Church, if they had been baptized before their secession, are not rebaptized, so those who return, having been ordained before their secession, are certainly not ordained again; but either they again exercise their former ministry, if the interests of the Church require it, or if they do not exercise it, at any rate they retain the sacrament of their ordination; and hence it is, that when hands are laid on them,7 to mark their reconciliation, they are not ranked with the laity. For Felicianus, when he separated himself from them with Maximianus, was not held by the Donatists themselves to have lost either the sacrament of baptism or the sacrament of conferring baptism. For now he is a recognised member of their own body, in company with those very men whom he baptized while he was separated from them in the schism of Maximianus. And so others could receive from them, whilst they still had not joined our society, what they themselves had not lost by severance from our society. And hence it is clear that they are guilty of impiety who endeavour to rebaptize those who are in Catholic unity; and we act rightly who do not dare to repudiate God's sacraments, even when administered in schism. For in all points in which they think with us, they also are in communion with us, and only are severed from us in those points in which they dissent from us. For contact and disunion are not to be measured by different laws in the case of material or spiritual affinities. For as union of bodies arises from continuity of position, so in the agreement of wills there is a kind of contact between souls. If, therefore, a man who has severed himself from unity wishes to do anything different from that which had been impressed on him while in the state of unity, in this point he does sever himself, and is no longer a part of the united whole; but wherever he desires to conduct himself as is customary in the state of unity, in which he himself learned and received the lessons which he seeks to follow, in these points he remains a member, and is united to the corporate whole.

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15. Nor is the water "profane and adulterous" over which the name of God is invoked, even though it be invoked by profane and adulterous persons; because neither the creature itself of water, nor the name invoked, is adulterous. But the baptism of Christ, consecrated by the words of the gospel, is necessarily holy, however polluted and unclean its ministers may be; because its inherent sanctity cannot be polluted, and the divine excellence abides in its sacrament, whether to the salvation of those who use it aright, or to the destruction of those who use it wrong. Would you indeed maintain that, while the light of the sun or of a candle, diffused through unclean places, contracts no foulness in itself therefrom, yet the baptism of Christ can be defiled by the sins of any man, whatsoever he may be? For if we turn our thoughts to the visible materials themselves, which are to us the medium of the sacraments, every one must know that they admit of corruption. But if we think on that which they convey to us, who can fail to see that it is incorruptible, however much the men through whose ministry it is conveyed are either being rewarded or punished for the character of their lives?

Chap. xi. – 16. But Cyprian was right in not being moved by what Jubaianus wrote, that "the followers of Novatian rebaptize those who come to them from the Catholic Church."129 For, in the first place, it does not follow that whatever heretics have done in a perverse spirit of mimicry, Catholics are therefore to abstain from doing, because the heretics do the same. And again, the reasons are different for which heretics and the Catholic Church ought respectively to abstain from rebaptizing. For it would not be right for heretics to do so, even if it were fitting in the Catholic Church; because their argument is, that among the Catholics is wanting that which they themselves received whilst still within the pale, and took away with them when they departed. Whereas the reason why the Catholic Church should not administer again the baptism which was given among heretics, is that it may not seem to decide that a power which is Christ's alone belongs to its members, or to pronounce that to be wanting in the heretics which they have received within her pale, and certainly could not lose by straying outside. For thus much Cyprian himself, with all the rest, established, that if any should return from heresy to the Church, they should be received back, not by baptism, but by the discipline of penitence; whence it is clear that they cannot be held to lose by their secession what is not restored to them when they return. Nor ought it for a moment to be said that, as their heresy is their own, as their error is their own, as the sacrilege of disunion is their own, so also the baptism is their own, which is really Christ's. Accordingly, while the evils which are their own are corrected when they return, so in that which is not theirs His presence should be recognised, from whom it is.

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