Cyprian of Carthage, The Epistles of Cyprian

Argument.—The Argument of This Letter is Exactly the Same as that of the Previous One, But Written with a Little More Vehemence and Acerbity Than Becomes a Bishop,806 [But observe, in contrast, the language of Stephen, which he rebukes (sec. 26, infra), and his schismatical conduct towards the whole African Church.] Chiefly for the Reason, as May Be Suspected, that Stephen Had Also Written Another Letter to Firmilianus, Helenus, and Other Bishops of Those Parts.807 To the effect that he would not hold communion with them so long as they should persist in their opinion concerning the baptism of heretics, as Eusebius tells us from a letter of Dionysius of Alexandria to Xistus, the successor of Stephen, Hist. Eccles., book vii. c. 4.

1. Firmilianus to Cyprian, his brother in the Lord, greeting. We have received by Rogatian, our beloved deacon, the letter sent by you which you wrote to us, well-beloved brother; and we gave the greatest thanks to the Lord, because it has happened that we who are separated from one another in body are thus united in spirit, as if we were not only occupying one country, but inhabiting together one and the self-same house. Which also it is becoming for us to say, because, indeed, the spiritual house of God is one. “For it shall come to pass in the last days,” saith the prophet, “that the mountain of the Lord shall be manifest, and the house of God above the tops of the mountains.”808 Isa. ii. 2. Those that come together into this house are united with gladness, according to what is asked from the Lord in the psalm, to dwell in the house of the Lord all the days of one’s life. Whence in another place also it is made manifest, that among the saints there is great and desirous love for assembling together. “Behold,” he says, “how good and how pleasant a thing it is for brethren to dwell together in unity!”809 Ps. cxxxiii. 1.

2. For unity and peace and concord afford the greatest pleasure not only to men who believe and know the truth, but also to heavenly angels themselves, to whom the divine word says it is a joy when one sinner repents and returns to the bond of unity. But assuredly this would not be said of the angels, who have their conversation in heaven, unless they themselves also were united to us, who rejoice at our unity; even as, on the other hand, they are assuredly saddened when they see the diverse minds and the divided wills of some, as if not only they do not together invoke one and the same God, but as if, separated and divided from one another, they can neither have a common conversation nor discourse.810 [This is a sentence to be admired, apart from anything in the general subject.] Except that we may in this matter give thanks to Stephen, that it has now happened through his unkindness that we receive the proof of your faith and wisdom. But although we have received the favour of this benefit on account of Stephen, certainly Stephen has not done anything deserving of kindness and thanks. For neither can Judas be thought worthy by his perfidy and treachery wherewith he wickedly dealt concerning the Saviour, as though he had been the cause of such great advantages, that through him the world and the people of the Gentiles were delivered by the Lord’s passion.

3. But let these things which were done by Stephen be passed by for the present, lest, while we remember his audacity and pride, we bring a more lasting sadness on ourselves from the things that he has wickedly done.811 [Note the ignorance of these Oriental bishops of any superior authority in the Bishop of Rome. Athanas., opp., p. 470, Paris.] And knowing, concerning you, that you have settled this matter, concerning which there is now a question, according to the rule of truth and the wisdom of Christ; we have exulted with great joy, and have given God thanks that we have found in brethren placed at such a distance such a unanimity of faith and truth with us. For the grace of God is mighty to associate and join together in the bond of charity and unity even those things which seem to be divided by a considerable space of earth, according to the way in which of old also the divine power associated in the bond of unanimity Ezekiel and Daniel, though later in their age, and separated from them by a long space of time, to Job and Noah, who were among the first; so that although they were separated by long periods, yet by divine inspiration they felt the same truths. And this also we now observe in you, that you who are separated from us by the most extensive regions, approve yourselves to be, nevertheless, joined with us in mind and spirit. All which arises from the divine unity. For even as the Lord who dwells in us is one and the same, He everywhere joins and couples His own people in the bond of unity, whence their sound has gone out into the whole earth, who are sent by the Lord swiftly running in the spirit of unity; as, on the other hand, it is of no advantage that some are very near and joined together bodily, if in spirit and mind they differ, since souls cannot at all be united which divide themselves from God’s unity. “For, lo,” it says, “they that are far from Thee shall perish.”812 Ps. lxxiii. 27. But such shall undergo the judgment of God according to their desert, as depart from His words who prays to the Father for unity, and says, “Father, grant that, as Thou and I are one, so they also may be one in us.”813 John xvii. 21.

4. But we receive those things which you have written as if they were our own; nor do we read them cursorily, but by frequent repetition have committed them to memory. Nor does it hinder saving usefulness, either to repeat the same things for the confirmation of the truth, or, moreover, to add some things for the sake of accumulating proof. But if anything has been added by us, it is not added as if there had been too little said by you; but since the divine discourse surpasses human nature, and the soul cannot conceive or grasp the whole and perfect word, therefore also the number of prophets is so great, that the divine wisdom in its multiplicity may be distributed through many. Whence also he who first speaks in prophecy is bidden to be silent if a revelation be made to a second. For which reason it happens of necessity among us, that year by year we, the elders and prelates, assemble together to arrange those matters which are committed to our care, so that if any things are more serious they may be directed by the common counsel. Moreover, we do this that some remedy may be sought for by repentance for lapsed brethren, and for those wounded by the devil after the saving laver, not as though they obtained remission of sins from us, but that by our means they may be converted to the understanding of their sins, and may be compelled to give fuller satisfaction to the Lord.

5. But since that messenger sent by you was in haste to return to you, and the winter season was pressing, we replied what we could to your letter. And indeed, as respects what Stephen has said, as though the apostles forbade those who come from heresy to be baptized, and delivered this also to be observed by their successors, you have replied most abundantly, that no one is so foolish as to believe that the apostles delivered this, when it is even well known that these heresies themselves, execrable and detestable as they are, arose subsequently; when even Marcion the disciple of Cerdo is found to have introduced his sacrilegious tradition against God long after the apostles, and after long lapse of time from them. Apelles, also consenting to his blasphemy, added many other new and more important matters hostile to faith and truth. But also the time of Valentinus and Basilides is manifest, that they too, after the apostles, and after a long period, rebelled against the Church of God with their wicked lies. It is plain that the other heretics, also, afterwards introduced their evil sects and perverse inventions, even as every one was led by error; all of whom, it is evident, were self-condemned, and have declared against themselves an inevitable sentence before the day of judgment; and he who confirms the baptism of these, what else does he do but adjudge himself with them, and condemn himself, making himself a partaker with such?

6. But that they who are at Rome do not observe those things in all cases which are handed down from the beginning, and vainly pretend the authority of the apostles;814 [Apart from the argument, observe the clear inference as to the equal position of Stephen and his “primacy,” in the great Western See. For the West, compare Hilar., Ad Liberium, Frag.] any one may know also from the fact, that concerning the celebration of Easter, and concerning many other sacraments of divine matters, he may see that there are some diversities among them, and that all things are not observed among them alike, which are observed at Jerusalem, just as in very many other provinces also many things are varied because of the difference of the places and names.815 Probably “of men,” “nominum” in the original having been read for “hominum.” And yet on this account there is no departure at all from the peace and unity of the Catholic Church, such as Stephen has now dared to make;816 [Peter and Paul could not be quoted, then, as speaking by the mouth of any one bishop; certainly not by any prerogative of his See. See Guettée, The Papacy, p. 119. New York, 1866.] breaking the peace against you, which his predecessors have always kept with you in mutual love and honour, even herein defaming Peter and Paul the blessed apostles,817 [Peter and Paul could not be quoted, then, as speaking by the mouth of any one bishop; certainly not by any prerogative of his See. See Guettée, The Papacy, p. 119. New York, 1866.] as if the very men delivered this who in their epistles execrated heretics, and warned us to avoid them. Whence it appears that this tradition is of men which maintains heretics, and asserts that they have baptism, which belongs to the Church alone.

7. But, moreover, you have well answered that part where Stephen said in his letter that heretics themselves also are of one mind in respect of baptism; and that they do not baptize such as come to them from one another, but only communicate with them; as if we also ought to do this. In which place, although you have already proved that it is sufficiently ridiculous for any one to follow those that are in error, yet we add this moreover, over and above, that it is not wonderful for heretics to act thus, who, although in some lesser matters they differ, yet in that which is greatest they hold one and the same agreement to blaspheme the Creator, figuring for themselves certain dreams and phantasms of an unknown God. Assuredly it is but natural that these should agree in having a baptism which is unreal,818 Literally, “in the vanity (or unreality) of a baptism.” in the same way as they agree in repudiating the truth of the divinity. Of whom, since it is tedious to reply to their several statements, either wicked or foolish, it is sufficient shortly to say in sum, that they who do not hold the true Lord the Father cannot hold the truth either of the Son or of the Holy Spirit; according to which also they who are called Cataphrygians, and endeavour to claim to themselves new prophecies, can have neither the Father, nor the Son, nor the Holy Spirit,819 These words in italics are conjecturally interpolated, but have no authority. of whom, if we ask what Christ they announce, they will reply that they preach Him who sent the Spirit that speaks by Montanus and Prisca. And in these, when we observe that there has been not the spirit of truth, but of error, we know that they who maintain their false prophesying against the faith of Christ cannot have Christ. Moreover, all other heretics, if they have separated themselves from the Church of God, can have nothing of power or of grace, since all power and grace are established in the Church where the elders820 [Another use of this word as generic for all but deacons.] preside, who possess the power both of baptizing, and of imposition of hands, and of ordaining. For as a heretic may not lawfully ordain nor lay on hands, so neither may he baptize, nor do any thing holily or spiritually, since he is an alien from spiritual and deifying sanctity. All which we some time back confirmed in Iconium, which is a place in Phrygia, when we were assembled together with those who had gathered from Galatia and Cilicia, and other neighbouring countries, as to be held and firmly vindicated against heretics, when there was some doubt in certain minds concerning that matter.821 [A provincial council of the East; and note, in Asia, not Europe.]

8. And as Stephen and those who agree with him contend that putting away of sins and second birth may result from the baptism of heretics, among whom they themselves confess that the Holy Spirit is not; let them consider and understand that spiritual birth cannot be without the Spirit; in conformity with which also the blessed Apostle Paul baptized anew with a spiritual baptism those who had already been baptized by John before the Holy Spirit had been sent by the Lord, and so laid hands on them that they might receive the Holy Ghost. But what kind of a thing is it, that when we see that Paul, after John’s baptism, baptized his disciples again, we are hesitating to baptize those who come to the Church from heresy after their unhallowed and profane dipping. Unless, perchance, Paul was inferior to the bishops of these times, so that these indeed can by imposition of hands alone give the Holy Spirit to those heretics who come (to the Church), while Paul was not fitted to give the Holy Spirit by imposition of hands to those who had been baptized by John, unless he had first baptized them also with the baptism of the Church.

9. That, moreover, is absurd, that they do not think it is to be inquired who was the person that baptized, for the reason that he who has been baptized may have obtained grace by the invocation of the Trinity, of the names of the Father, and of the Son, and of the Holy Ghost. Then this will be the wisdom which Paul writes is in those who are perfected. But who in the Church is perfect and wise who can either defend or believe this, that this bare invocation of names is sufficient to the remission of sins and the sanctification of baptism; since these things are only then of advantage, when both he who baptizes has the Holy Spirit, and the baptism itself also is not ordained without the Spirit? But, say they, he who in any manner whatever is baptized without, may obtain the grace of baptism by his disposition and faith, which doubtless is ridiculous in itself, as if either a wicked disposition could attract to itself from heaven the sanctification of the righteous, or a false faith the truth of believers. But that not all who call on the name of Christ are heard, and that their invocation cannot obtain any grace, the Lord Himself manifests, saying, “Many shall come in my name, saying, I am Christ, and shall deceive many.”822 Mark xiii. 6. Because there is no difference between a false prophet and a heretic. For as the former deceives in the name of God or Christ, so the latter deceives in the sacrament of baptism. Both strive by falsehood to deceive men’s wills.

10. But I wish to relate to you some facts concerning a circumstance which occurred among us, pertaining to this very matter. About two-and-twenty years ago, in the times after the Emperor Alexander, there happened in these parts many struggles and difficulties, either in general to all men, or privately to Christians. Moreover, there were many and frequent earthquakes, so that many places were overthrown throughout Cappadocia and Pontus; even certain cities, dragged into the abyss, were swallowed up by the opening of the gaping earth. So that from this also a severe persecution arose against us of the Christian name; and this after the long peace of the previous age arose suddenly, and with its unusual evils was made more terrible for the disturbance of our people. Serenianus was then governor in our province, a bitter and terrible persecutor. But the faithful being set in this state of disturbance, and fleeing hither and thither for fear of the persecution, and leaving their country and passing over into other regions—for there was an opportunity of passing over, for the reason that that persecution was not over the whole world, but was local—there arose among us on a sudden a certain woman, who in a state of ecstasy announced herself as a prophetess, and acted as if filled with the Holy Ghost. And she was so moved by the impetus of the principal demons, that for a long time she made anxious and deceived the brotherhood, accomplishing certain wonderful and portentous things, and promised that she would cause the earth to be shaken. Not that the power of the demon was so great that he could prevail to shake the earth, or to disturb the elements; but that sometimes a wicked spirit, prescient, and perceiving that there will be an earthquake, pretends that he will do what he sees will happen. By these lies and boastings he had so subdued the minds of individuals, that they obeyed him and followed whithersoever he commanded and led. He would also make that woman walk in the keen winter with bare feet over frozen snow, and not to be troubled or hurt in any degree by that walking. Moreover, she would say that she was hurrying to Judea and to Jerusalem, feigning as if she had come thence. Here also she deceived one of the presbyters, a countryman, and another, a deacon, so that they had intercourse with that same woman, which was shortly afterwards detected. For on a sudden there appeared unto her one of the exorcists, a man approved and always of good conversation in respect of religious discipline; who, stimulated by the exhortation also of very many brethren who were themselves strong and praiseworthy in the faith, raised himself up against that wicked spirit to overcome it; which moreover, by its subtile fallacy, had predicted this a little while before, that a certain adverse and unbelieving tempter would come. Yet that exorcist, inspired by God’s grace, bravely resisted, and showed that that which was before thought holy, was indeed a most wicked spirit. But that woman, who previously by wiles and deceitfulness of the demon was attempting many things for the deceiving of the faithful, among other things by which she had deceived many, also had frequently dared this; to pretend that with an invocation not to be contemned she sanctified bread and celebrated823 Facere. [Demoniacs. See Apost. lessons, so called, lxxix.] the Eucharist, and to offer sacrifice to the Lord, not without the sacrament of the accustomed utterance; and also to baptize many, making use of the usual and lawful words of interrogation, that nothing might seem to be different from the ecclesiastical rule.

11. What, then, shall we say about the baptism of this woman, by which a most wicked demon baptized through means of a woman? Do Stephen and they who agree with him approve of this also especially when neither the symbol of the Trinity nor the legitimate and ecclesiastical interrogatory were wanting to her? Can it be believed that either remission of sins was given, or the regeneration of the saving laver duly completed, when all things, although after the image of truth, yet were done by a demon? Unless, perchance, they who defend the baptism of heretics contend that the demon also conferred the grace of baptism in the name of the Father, and of the Son, and of the Holy Spirit. Among them, no doubt, there is the same error—it is the very deceitfulness of devils, since among them the Holy Spirit is not at all.

12. Moreover, what is the meaning of that which Stephen would assert, that the presence and holiness of Christ is with those who are baptized among heretics? For if the apostle does not speak falsely when he says, “As many of you as are baptized into Christ, have put on Christ,”824 Gal. iii. 27. certainly he who has been baptized among them into Christ, has put on Christ. But if he has put on Christ, he might also receive the Holy Ghost, who was sent by Christ, and hands are vainly laid upon him who comes to us for the reception of the Spirit; unless, perhaps, he has not put on the Spirit from Christ, so that Christ indeed may be with heretics, but the Holy Spirit not be with them.

13. But let us briefly run through the other matters also, which were spoken of by you abundantly and most fully, especially as Rogatianus, our well-beloved deacon, is hurrying to you. For it follows that they must be asked by us, when they defend heretics, whether their baptism is carnal or spiritual. For if it is carnal, they differ in no respect from the baptism of the Jews, which they use in such a manner that in it, as if in a common and vulgar laver, only external filth is washed away. But if it is spiritual, how can baptism be spiritual among those among whom there is no Holy Spirit? And thus the water wherewith they are washed is to them only a carnal washing, not a sacrament of baptism.

14. But if the baptism of heretics can have the regeneration of the second birth, those who are baptized among them must be counted not heretics, but children of God. For the second birth, which occurs in baptism, begets sons of God. But if the spouse of Christ is one, which is the Catholic Church, it is she herself who alone bears sons of God. For there are not many spouses of Christ, since the apostle says, “I have espoused you, that I may present you as a chaste virgin to Christ;”825 2 Cor. xi. 2. and, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, for the King hath greatly desired thy beauty;”826 Ps. xlv. 11. and, “Come with me, my spouse, from Lebanon; thou shalt come, and shalt pass over from the source of thy faith;”827 Cant. iv. 8. and, “I am come into my garden, my sister, my spouse.”828 Cant. v. 1. We see that one person is everywhere set forward, because also the spouse is one. But the synagogue of heretics is not one with us, because the spouse is not an adulteress and a harlot. Whence also she cannot bear children of God; unless, as appears to Stephen, heresy indeed brings them forth and exposes them, while the Church takes them up when exposed, and nourishes those for her own whom she has not born, although she cannot be the mother of strange children. And therefore Christ our Lord, setting forth that His spouse is one, and declaring the sacrament of His unity, says, “He that is not with me is against me, and he that gathereth not with me scattereth.”829 Luke xi. 23. For if Christ is with us, but the heretics are not with us, certainly the heretics are in opposition to Christ; and if we gather with Christ, but the heretics do not gather with us, doubtless they scatter.

15. But neither must we pass over what has been necessarily remarked by you, that the Church, according to the Song of Songs, is a garden enclosed, and a fountain sealed, a paradise with the fruit of apples.830 Cant. iv. 12, 13. They who have never entered into this garden, and have not seen the paradise planted by God the Creator, how shall they be able to afford to another the living water of the saving lava from the fountain which is enclosed within, and sealed with a divine seal? And as the ark of Noah was nothing else than the sacrament of the Church of Christ, which then, when all without were perishing, kept those only safe who were within the ark, we are manifestly instructed to look to the unity of the Church. Even as also the Apostle Peter laid down, saying, “Thus also shall baptism in like manner make you safe;”831 1 Pet. iii. 21. showing that as they who were not in the ark with Noah not only were not purged and saved by water, but at once perished in that deluge; so now also, whoever are not in the Church with Christ will perish outside, unless they are converted by penitence to the only and saving lava of the Church.

16. But what is the greatness of his error, and what the depth of his blindness, who says that remission of sins can be granted in the synagogues of heretics, and does not abide on the foundation of the one Church which was once based by Christ upon the rock, may be perceived from this, that Christ said to Peter alone, “Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.”832 Matt. xvi. 19. And again, in the Gospel, when Christ breathed on the apostles alone, saying, “Receive ye the Holy Ghost: whose soever sins ye remit they are remitted unto them, and whose soever sins ye retain they are retained.”833 John xx. 22, 23. [The two texts here quoted lie at the base of Cyprian’s own theory; (1) to Peter alone this gift to signify its singleness, (2) then the same to all the apostles alone to signify their common and undivided partnership in the use of this gift. Note the two alones and one therefore. And see Treatise I. infra.] Therefore the power of remitting sins was given to the apostles, and to the churches which they, sent by Christ, established, and to the bishops who succeeded to them by vicarious ordination.834 [Cyprian’s theory is thus professed by the Orient.] But the enemies of the one Catholic Church in which we are, and the adversaries of us who have succeeded the apostles, asserting for themselves, in opposition to us, unlawful priesthoods, and setting up profane altars, what else are they than Korah, Dathan, and Abiram, profane with a like wickedness, and about to suffer the same punishments which they did, as well as those who agree with them, just as their partners and abettors perished with a like death to theirs?

17. And in this respect I am justly indignant at this so open and manifest folly of Stephen, that he who so boasts of the place of his episcopate, and contends that he holds the succession from Peter,835 [This place and succession are conceded in the argument; but Stephen himself does not appear to have claimed to be the Rock or to exercise the authority of Peter. Vol. iii. p. 266.] on whom the foundations of the Church were laid, should introduce many other rocks and establish new buildings of many churches; maintaining that there is baptism in them by his authority. For they who are baptized, doubtless, fill up the number of the Church. But he who approves their baptism maintains, of those baptized, that the Church is also with them. Nor does he understand that the truth of the Christian Rock is overshadowed, and in some measure abolished, by him when he thus betrays and deserts unity.836 [Stephen abolishes the Rock, and “deserts unity;” here, then, is evidence that he was not the one, nor the criterion of the other.] The apostle acknowledges that the Jews, although blinded by ignorance, and bound by the grossest wickedness, have yet a zeal for God. Stephen, who announces that he holds by succession the throne of Peter, is stirred with no zeal against heretics, when he concedes to them, not a moderate, but the very greatest power of grace: so far as to say and assert that, by the sacrament of baptism, the filth of the old man is washed away by them, that they pardon the former mortal sins, that they make sons of God by heavenly regeneration, and renew to eternal life by the sanctification of the divine laver. He who concedes and gives up to heretics in this way the great and heavenly gifts of the Church, what else does he do but communicate with them for whom he maintains and claims so much grace? And now he hesitates in vain to consent to them, and to be a partaker with them in other matters also, to meet together with them, and equally with them to mingle their prayers, and appoint a common altar and sacrifice.

18. But, says he, “the name of Christ is of great advantage to faith and the sanctification of baptism; so that whosoever is anywhere so-ever baptized in the name of Christ, immediately obtains the grace of Christ:” although this position may be briefly met and answered, that if baptism without in the name of Christ availed for the cleansing of man; in the name of the same Christ, the imposition of hands might avail also for the reception of the Holy Spirit; and the other things also which are done among heretics will begin to seem just and lawful when they are done in the name of Christ; as you have maintained in your letter that the name of Christ could be of no avail except in the Church alone, to which alone Christ has conceded the power of heavenly grace.

19. But with respect to the refutation of custom which they seem to oppose to the truth, who is so foolish as to prefer custom to truth, or when he sees the light, not to forsake the darkness?—unless most ancient custom in any respect avail the Jews, upon the advent of Christ, that is, the Truth, in remaining in their old usage, and forsaking the new way of truth. And this indeed you Africans are able to say against Stephen, that when you knew the truth you forsook the error of custom. But we join custom to truth, and to the Romans’ custom we oppose custom, but the custom of truth; holding from the beginning that which was delivered by Christ and the apostles.837 [The Roman custom seems to have been a local tradition, to which more general custom is opposed. See p. 375, supra.] Nor do we remember that this at any time began among us, since it has always been observed here, that we knew none but one Church of God, and accounted no baptism holy except that of the holy Church. Certainly, since some doubted about the baptism of those who, although they receive the new prophets,838 [i.e., Montanists.] Or, “as we do the prophets.” yet appear to recognise the same Father and Son with us; very many of us meeting together in Iconium very carefully examined the matter, and we decided that every baptism was altogether to be rejected which is arranged for without the Church.839 [See sec. 7, supra.]

20. But to what they allege and say on behalf of the heretics, that the apostle said, “Whether in pretence or in truth, Christ is preached,”840 Phil. i. 18. it is idle for us to reply; when it is manifest that the apostle, in his epistle wherein he said this, made mention neither of heretics nor of baptism of heretics, but spoke of brethren only, whether as perfidiously speaking in agreement with himself, or as persevering in sincere faith; nor is it needful to discuss this in a long argument, but it is sufficient to read the epistle itself, and to gather from the apostle himself what the apostle said.

21. What then, say they, will become of those who, coming from the heretics, have been received without the baptism of the Church? If they have departed this life, they are reckoned in the number of those who have been catechumens indeed among us, but have died before they were baptized,—no trifling841 Or, “they not only speak of, (but have),” is a proposed reading of this obscure passage, “non modo dicunt.” advantage of truth and faith, to which they had attained by forsaking error, although, being prevented by death, they had not gained the consummation of grace.842 [These, as the schoolmen teach, do virtually receive the sacrament, though in voto tantum.] But they who still abide in life should be baptized with the baptism of the Church, that they may obtain remission of sins, lest by the presumption of others they remain in their old error, and die without the completion of grace. But what a crime is theirs on the one hand who receive, or on the other, theirs who are received, that their foulness not being washed away by the laver of the Church, nor their sins put away, communion being rashly seized, they touch the body and blood of the Lord, although it is written, “Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord!”843 1 Cor. xi. 27.

22. We have judged, that those also whom they, who had formerly been bishops in the Catholic Church, and afterwards had assumed to themselves the power of clerical ordination, had baptized, are to be regarded as not baptized. And this is observed among us, that whosoever dipped by them come to us are baptized among us as strangers and having obtained nothing, with the only and true baptism of the Catholic Church, and obtain the regeneration of the laver of life. And yet there is a great difference between him who unwillingly and constrained by the necessity of persecution has given way, and him who with a profane will boldly rebels against the Church, or with impious voice blasphemes against the Father and God of Christ and the Creator of the whole world. And Stephen is not ashamed to assert and to say that remission of sins can be granted by those who are themselves set fast in all kinds of sins, as if in the house of death there could be the laver of salvation.

23. What, then, is to be made of what is written, “Abstain from strange water, and drink not from a strange fountain,”844 Prov. ix. 19 (LXX.). if, leaving the sealed fountain of the Church, you take up strange water for your own, and pollute the Church with unhallowed fountains? For when you communicate with the baptism of heretics, what else do you do than drink from their slough and mud; and while you yourself are purged with the Church’s sanctification, you become befouled with the contact of the filth of others? And do you not fear the judgment of God when you are giving testimony to heretics in opposition to the Church, although it is written, “A false witness shall not be unpunished?”845 Prov. xix. 5. [Note the charge of schism that follows.] But indeed you are worse than all heretics. For when many, as soon as their error is known, come over to you from them that they may receive the true light of the Church, you assist the errors of those who come, and, obscuring the light of ecclesiastical truth, you heap up the darkness of the heretical night; and although they confess that they are in sins, and have no grace, and therefore come to the Church, you take away from them remission of sins, which is given in baptism, by saying that they are already baptized and have obtained the grace of the Church outside the Church, and you do not perceive that their souls will be required at your hands when the day of judgment shall come, for having denied to the thirsting the drink of the Church, and having been the occasion of death to those that were desirious of living. And, after all this, you are indignant!

24. Consider with what want of judgment you dare to blame those who strive for the truth against falsehood. For who ought more justly to be indignant against the other?—whether he who supports God’s enemies, or he who, in opposition to him who supports God’s enemies, unites with us on behalf of the truth of the Church?—except that it is plain that the ignorant are also excited and angry, because by the want of counsel and discourse they are easily turned to wrath; so that of none more than of you does divine Scripture say, “A wrathful man stirreth up strifes, and a furious man heapeth up sins.”846 Prov. xxix. 22. For what strifes and dissensions have you stirred up throughout the churches of the whole world! Moreover, how great sin have you heaped up for yourself, when you cut yourself off from so many flocks! For it is yourself that you have cut off. Do not deceive yourself, since he is really the schismatic who has made himself an apostate from the communion of ecclesiastical unity.847 [This, by the structure of the argument, is supposed to be said to Stephen.] For while you think that all may be excommunicated by you, you have excommunicated yourself alone from all; and not even the precepts of an apostle have been able to mould you to the rule of truth and peace, although he warned, and said, “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all.”848 Eph. iv. 1, 6.

25. How carefully has Stephen fulfilled these salutary commands and warnings of the apostle, keeping in the first place lowliness of mind and meekness! For what is more lowly or meek than to have disagreed with so many bishops throughout the whole world, breaking peace with each one of them in various kinds of discord:849 [By Canon XIX. of Nicæa the Paulianists were compelled to observe the Carthaginian discipline, which was a Catholic decision, so far, in Cyprian’s favour. His position was not condemned.] at one time with the eastern churches, as we are sure you know; at another time with you who are in the south, from whom he received bishops as messengers sufficiently patiently and meekly not to receive them even to the speech of an ordinary conference; and even more, so mindful of love and charity as to command the entire fraternity, that no one should receive them into his house, so that not only peace and communion, but also a shelter and entertainment, were denied to them when they came! This is to have kept the unity of the Spirit in the bond of peace, to cut himself off from the unity of love,850 [These passages are noted here, because they all must be borne in mind when we come to the Treatise on Unity.] and to make himself a stranger in all respects from his brethren, and to rebel against the sacrament and the faith with the madness of contumacious discord! With such a man can there be one Spirit and one body, in whom perchance there is not even one mind, so slippery, and shifting, and uncertain is it?

26. But as far as he is concerned, let us leave him;851 [These passages are noted here, because they all must be borne in mind when we come to the Treatise on Unity.] let us rather deal with that concerning which there is the greatest question. They who contend that persons baptized among the heretics ought to be received as if they had obtained the grace of lawful baptism, say that baptism is one and the same to them and to us, and differs in no respect. But what says the Apostle Paul? “One Lord, one faith, one baptism, one God.”852 Eph. iv. 5, 6. If the baptism of heretics be one and the same with ours, without doubt their faith also is one; but if our faith is one, assuredly also we have one Lord: if there is one Lord, it follows that we say that He is one.853 Otherwise “unity.” Some commentators omit this clause. But if this unity which cannot be separated and divided at all, is itself also among heretics, why do we contend any more? Why do we call them heretics and not Christians? Moreover, since we and heretics have not one God, nor one Lord, nor one Church, nor one faith, nor even one Spirit, nor one body, it is manifest that neither can baptism be common to us with heretics, since between us there is nothing at all in common. And yet Stephen is not ashamed to afford patronage to such in opposition to the Church, and for the sake of maintaining heretics to divide the brotherhood and in addition, to call Cyprian “a false Christ and a false apostle, and a deceitful worker.”854 [“Pseudo-Christum, pseudo-apostolum, et dolosum operarium.” Compare Cyprian’s meekness (p. 386) with this.] And he, conscious that all these characters are in himself, has been in advance of you, by falsely objecting to another those things which he himself ought deservedly to hear. We all bid you, for all our sakes, with all the bishops who are in Africa, and all the clergy, and all the brotherhood, farewell; that, constantly of one mind, and thinking the same thing, we may find you united with us even though afar off.855 [This letter may be too much like Stephen’s, in a spirit not so meek as is becoming; but it is not less conclusive as a testimony.]

EPISTOLA LXXV. (Pamel., Rigalt., Baluz., Oxon., Lips., LXXV. Paris., LXXIV. Routh. Script. Ecclesiasticor. Opusc. praecip., 1, p. 221.) EPISTOLA FIRMILIANI, EPISCOPI CAESAREAE CAPPADOCIAE, AD CYPRIANUM CONTRA EPISTOLAM STEPHANI.

ARGUMENTI prorsus ejusdem est cum praecedenti, sed paulo vehementius et acerbius quam episcopum deceat scripta, ea potissimum, quantum suspicor, de causa, quod ad Firmiliani, Helenum et caeteros illarum partium episcopos Stephanus aliam quoque epistolam scripserat, se illis non communicaturum quamdiu in 1153Cea sententia de baptizandis haereticis persisterent; uti ex epistola Dionysii Alexandrini ad Xistum, Stephani successorem, docet Eusebius Hist. Eccles. lib. VII, c. 4. Atque adeo fortassis consultius foret, numquam editam fuisse hanc epistolam, ita ut putem consulto 1154Aillam omisisse Manutium. Verum quum a Morelio evulgata sit, praetermittere nolui, tum quod res quasdam memorandas contineat, tum quod antidoti loco esse queant verba epistolae dicti Dionysii ad Stephanum, quam habet, dicti libr. c. 3, Eusebius, et repetit latius Nicephorus Hist. eccles. lib. VI, c. 7; ex quibus palinodiam illum, quod aiunt, cecinisse constat. «Scito, inquit, frater, orientales atque etiam ulteriores ecclesias quae antea dissidebant, ad unitatem esse reductas, omnesque utique earum antistites unanimes et consentientes, supra modum de pace et concordia quae praeter exspectationem accidit laetari; Demetrianum in primis Antiochenum, Theoctistum Caesariensem, Mazabenem Eliensem, Alexandri defuncti successorem, Marinum Tyrium, Heliodorum Laodicensem, 1154Bqui in locum Thelymedris subrogatus est, Helenum Tharsensem, et ecclesias Ciliciae omnes, Firmilianum et Cappadociam omnem. Praecipuos enim episcoporum nominavi, ne epistola longior fiat, neve multis verbis sim molestior. Sed et universae Syriae et Arabiae, Mesopotamia ipsa, Pontus, Bythynia; et, ut semel dicam, exsultant ubique omnes, concordia et fraterna charitate glorificantes Deum.» Hactenus Dionysius, cui similia videre est apud D. Hieronymum contra Luciferianos, et apud D. Aug. l. III Contra Cresc. Gramm. c. 1, 2 et 3, ubi, ex ipsa confessione Donatistarum, refert orientales episcopos rescidisse seu potius correxisse suum judicium, quo eis placuerat, de ista Baptismi quaestione Cypriano et Africano concilio consentire oportere. PAMELIUS.

1154C I. Firmilianus Cypriano fratri , in Domino salutem. Accepimus per Rogatianum charissimum nostrum diaconum a vobis missum litteras quas ad nos fecisti, frater dilectissime; et gratias propter hoc Domino maximas egimus quod contigerit ut qui corpore ab 1155A invicem separamur sic spiritu adunemur quasi non unam tantum regionem tenentes, sed in ipsa atque in eadem domo simul inhabitantes. Quod et decet dicere, quia et spiritalis domus Dei una est. Erit enim in novissimis, ait Propheta, diebus manifestus mons Domini et domus Dei super vertices montium (Isai. II). In quam convenientes cum jucunditate adunantur, secundum quod et in Psalmo hoc postulatur a Domino inhabitare in domo Dei per omnes dies vitae (Ps. XXVI). Unde et in alio loco manifestatum est esse apud sanctos magnam voluntatis charitatem inunum convenire. Ecce, inquit, quam bonum et voluptabile est ut habitent fratres in unum!

II. Adunatio enim et pax et concordia, non solum 1155B hominibus fidelibus et cognoscentibus veritatem, sed et Angelis ipsis coelestibus voluptatem maximam praestat, quibus dicit sermo divinus esse gaudium in uno peccatore poenitentiam agente et ad unitatis vinculum revertente (Luc. XV). Quod utique non diceretur de Angelis conversationem in coelis habentibus, nisi ipsi quoque essent nobis adunati, qui nostra adunatione laetantur; sicut e contrario utique contristantur, quando vident diversas quorumdam mentes et scissas voluntates, quasi non tantum unum et eumdem Deum 1156A simul invocent, sed separatis et divisis ab invicem nec confabulatio jam possit esse aut sermo communis. Nisi quod nos gratiam referre Stephano in isto possumus quod per illius inhumanitatem nunc effectum sit ut fidei et sapientiae vestrae experimentum caperemus. Sed non enim si nos propter Stephanum hanc beneficii gratiam cepimus, statim Stephanus beneficio gratia digna commisit. Neque enim et Judas perfidia sua et proditione, qua scelerate circa Salvatorem operatus est, dignus videri potest quasi causam bonorum tantorum ipse praestiterit ut per illum mundus et gentium populus passione Domini liberaretur .

III. Sed haec interim quae ab Stephano gesta sunt 1156B praetereantur; nedum audaciae et insolentiae ejus meminimus, de rebus ab eo improbe gestis longiorem moestitiam nobis inferamus. De vobis autem cognoscentes quod secundum regulam veritatis et sapientiam Christi, hoc de quo nunc quaeritur disposueritis, cum magna laetitia exultavimus et Deo gratias egimus, quia invenimus in fratribus tam longe positis tantam nobiscum fidei et veritatis unanimitatem . Potens est enim gratia Dei copulare et conjungere charitatis atque unitatis vinculo etiam ea quae videntur 1157A longiore terrarum spatio esse divisa, secundum quod et olim intervallo temporum separatos ab Job et Noe, qui in primis fuerant, Ezechielem et Danielem posteriores aetate ad unanimitatis vinculum virtus divina conjunxit, ut, quamvis temporibus longis discreti essent, eadem divina inspiratione sentirent. Quod et nunc in vobis animadvertimus, ut qui longissimis regionibus a nobis separati estis, sensu tamen et spiritu copulatos vos esse nobiscum probaretis. Quod totum hoc fit divina unitate. Nam, cum Dominus unus atque idem sit qui habitat in nobis, conjungit ubique et copulat suos vinculo unitatis. Unde in universam terram exivit sonus eorum qui a Domino missi sunt unitatis spiritu velociter currentes; sicut e contrario nihil prodest aliquos proximos 1157B et junctos sibi esse corporibus, si animo et mente dissideant, quando adunari animae omnino non possint quae se a Dei unitate diviserint: Ecce enim, inquit, qui longinquant se abs te peribunt (Psal. LXXII, 27). Sed tales judicium Domini pro merito suo subibunt, recedentes a verbis ejus qui Patrem pro unitate deprecatur et dicit: Pater, da ut, quomodo ego et tu unum sumus, sic et hi in nobis unum sint (Joan. XVII, 21).

IV. Nos vero ea, quae a vobis scripta sunt, quasi nostra propria suscepimus , nec in transcursu legimus, sed saepe repetita memoriae mandavimus . Neque obest utilitati salutari, aut eadem retexere ad confirmandam veritatem, aut et quaedam addere ad cumulandam probationem. Si quid autem a nobis 1157C additum fuerit, non sic additur quasi a vobis aliquid minus dictum sit, sed quoniam sermo divinus humanam naturam supergreditur, nec potest totum et perfectum anima concipere, idcirco et tantus est numerus 1158A Prophetarum, ut multiplex et divina sapientia per multos distribuatur. Unde et tacere praecipitur primo in prophetia loquenti, si secundo fuerit revelatum (I Cor. XIV, 30). Qua ex causa necessario apud nos fit ut per singulos annos seniores et praepositi in unum conveniamus ad disponenda ea quae curae nostrae commissa sunt, ut, si qua graviora sunt, communi consilio dirigantur, lapsis quoque fratribus et post lavacrum salutare a diabolo vulneratis per poenitentiam medela quaeratur; non quasi a nobis remissionem peccatorum consequantur, sed ut per nos ad intelligentiam delictorum suorum convertantur et Domino plenius satisfacere cogantur.

V. Quoniam vero legatus iste a vobis missus regredi ad vos festinabat, et hibernum tempus urgebat, 1158B quantum potuimus ad scripta vestra rescripsimus. Et quidem, quantum ad id pertineat quod Stephanus dixit, quasi Apostoli eos qui ab haeresi veniunt baptizari prohibuerint et hoc custodiendum posteris tradiderint, plenissime vos respondistis neminem tam stultum esse qui hoc credat Apostolos tradidisse, quando etiam ipsas haereses constet execrabiles ac detestandas postea exstitisse, cum et Marcion, Cerdonis discipulus, inveniatur sero post Apostolos et post longa ab eis tempora sacrilegam adversus Deum traditionem induxisse; Apelles quoque, blasphemiae ejus consentiens, multa alia nova et graviora fidei ac veritati inimica addiderit. Sed et Valentini et Basilidis tempus manifestum est, quod et ipsi, post Apostolos et post longam aetatem, adversus Ecclesiam Dei 1158C sceleratis mendaciis suis rebellaverint. Caeteros quoque haereticos constat pravas suas sectas et inventiones perversas, prout quisque errore ductus est, 1159A postea induxisse; quos omnes manifestum est a semetipsis damnatos esse, et ante diem judicii inexcusabilem sententiam adversus semetipsos dixisse: quorum baptisma qui confirmat, quid aliud quam cum ipsis se adjudicat, et se ipse participem talibus faciendo condemnat.

VI. Eos autem qui Romae sunt non ea in omnibus observare quae sint ab origine tradita; et frustra Apostolorum auctoritatem praetendere scire quis etiam inde potest, quod circa celebrandos dies Paschae et circa multa alia divinae rei sacramenta videat esse apud illos aliquas diversitates, nec observari illic omnia aequaliter quae Hierosolymis observantur, secundum quod in caeteris quoque plurimis provinciis multa pro locorum et nominum diversitate variantur, nec tamen 1159B propter hoc ab Ecclesiae catholicae pace atque unitate aliquando discessum est. Quod nunc Stephanus ausus est facere, rumpens adversum vos pacem, quam semper antecessores ejus vobiscum amore et honore mutuo custodierunt, adhuc etiam infamans Petrum et Paulum beatos apostolos, quasi hoc ipsi tradiderint, qui in epistolis suis haereticos exsecrati sunt et ut eos evitemus monuerunt. Unde apparet traditionem hanc humanam esse quae haereticos asserit et baptisma, 1160A quod non nisi solius Ecclesiae est, eos habere defendit.

VII. Sed et ad illam partem bene a vobis responsum est ubi Stephanus in epistola sua dixit «haereticos quoque ipsos in baptismo convenire, et quod alterutrum ad se venientes non baptizent, sed communicent tantum,» quasi et nos hoc facere debeamus. Quo in loco, etsi vos jam probastis satis ridiculum esse ut quis sequatur errantes, illud tamen ex abundanti addimus, non esse mirum si sic haeretici agant, qui, etsi in quibusdam minoribus discrepant, in eo tamen, quod est maximum, unum et eumdem consensum tenent ut blasphement Creatorem, quaedam somnia sibi et phantasmata ignoti Dei confingentes; quos utique consequens est sic consentire in baptismi sui vanitate ut consentiunt in repudianda 1160B divinitatis veritate. De quibus, quoniam longum est ad singula eorum vel scelesta vel supervacua respondere satis est breviter illud in compendio dicere, eos qui non teneant verum Dominum, Patrem, tenere non posse nec Filii nec Spiritus sancti veritatem, secundum quod etiam illi qui Cataphrygae appellantur, et novas prophetias usurpare conantur, nec Patrem possunt habere nec Filium nec [Spiritum sanctum] ; a quibus si quaeramus quem Christum 1161A praedicent, respondebunt eum se praedicare qui miserit Spiritum per Montanum et Priscam locutum. In quibus cum animadvertamus non veritatis Spiritum sed erroris fuisse, cognoscimus eos qui falsam illorum prophetiam contra Christi fidem vindicant Christum habere non posse. Sed et caeteri quique haeretici, si se ab Ecclesia Dei sciderint, nihil habere potestatis aut gratiae possunt, quando omnis potestas et gratia in Ecclesia constituta sit, ubi praesident majores natu, qui et baptizandi et manum imponendi et ordinandi possident potestatem. Haeretico enim, sicut ordinare non licet nec manum imponere, ita nec baptizare nec quicquam sancte nec spiritaliter gerere, quando alienus sit a spiritali et deifica sanctitate. Quod totum nos jampridem in Iconio, 1161B qui Phrygiae locus est, collecti in unum convenientibus ex Galatia et Cilicia et caeteris proximis regionibus, confirmavimus tenendum contra haereticos firmiter et vindicandum, cum a quibusdam de ista re dubitaretur.

VIII. Et quoniam Stephanus et qui illi consentiunt contendunt dimissionem peccatorum et secundam nativitatem in haereticorum Baptisma posse procedere, apud quos etiam ipsi confitentur Spiritum sanctum 1162A non esse, considerent et intelligant spiritalem nativitatem sine Spiritu esse non posse, secundum quod et beatus apostolus Paulus eos qui ab Joanne baptizati fuerant, priusquam missus esset Spiritus sanctus a Domino, baptizavit denuo spiritali Baptismo, et sic eis manum imposuit ut acciperent Spiritum sanctum (Act. XIX). Quale est autem ut cum Paulum post Joannis baptisma iterato discipulos suos baptizasse videamus, nec eos qui ab haeresi ad Ecclesiam veniunt post illicitam et profanam eorum tinctionem baptizare dubitemus? Nisi si his episcopis quibus [nunc] minor fuit Paulus, ut hi quidem possint per solam manus impositionem venientibus haereticis dare Spiritum sanctum, Paulus autem idoneus non fuerit qui ab Joanne baptizatis Spiritum 1162B sanctum per manus impositionem daret, nisi eos prius etiam Ecclesiae Baptismo baptizasset.

IX. Illud quoque absurdum quod non putant quaerendum esse quis sit ille qui baptizaverit, eo quod qui baptizatus sit gratiam consequi poterit invocata trinitate nominum Patris et Filii et Spiritus sancti. Deinde haec erit sapientia quam scribit Paulus esse in his qui perfecti sunt. At quis est in Ecclesia perfectus 1163A et sapiens qui hoc aut defendat aut credat quod invocatio haec nominum nuda sufficiat ad remissionem peccatorum et Baptismi sanctificationem, cum haec tunc utique proficiant quando et qui baptizat habet Spiritum sanctum et Baptisma quoque ipsum non sit sine Spiritu constitutum. Sed dicunt eum qui quomodocumque foris baptizatur mente et fide sua Baptismi gratia consequi posse. Quod et ipsum sine dubio ridiculum est quasi de coelo adducere ad se possit aut mens prava justorum sanctificationem aut fides falsa credentium veritatem. Non omnes autem qui nomen Christi invocant audiri et invocationem suam consequi aliquid gratiae posse Dominus ipse manifestat dicens: Multi venient in nomine meo dicentes: Ego sum Christus; et multos fallent (Marc. XIII, 6). Nulla 1163B quippe differentia est inter pseudo-prophetam et haereticum. Nam ut ille in nomine Dei aut Christi, ita iste in sacramento Baptismi fallit: Mendacio uterque nititur ad decipiendas hominum voluntates.

X. Volo autem vobis et de historia quae apud nos facta est exponere ad hoc ipsum pertinente. Ante viginti enim et duos fere annos, temporibus post Alexandrum imperatorem, multae istic conflictationes et pressurae acciderunt, vel in commune omnibus hominibus, vel privatim Christianis, terrae etiam motus plurimi et frequentes exstiterunt, ut et per Cappadociam et per Pontum multa subruerent, quaedam etiam civitates, in profundum receptae, dirupti soli hiatu devorarentur, ut ex hoc persecutio quoque gravis 1163C adversum nos christiani nominis fieret, quae post longam retro aetatis pacem repente oborta de inopinato et insueto malo ad turbandum populum nostrum 1164A terribilior effecta est. Serenianus tunc fuit in nostra provincia praeses, acerbus et dirus persecutor. In hac autem perturbatione constitutis fidelibus, et huc atque illuc persecutionis metu fugientibus, et patrias suas relinquentibus, atque in alias partes regionum transeuntibus (erat enim transeundi facultas, eo quod persecutio illa, non per totum mundum, sed localis fuisset), emersit istic subito quaedam mulier, quae in extasim constituta propheten se praeferret et quasi sancto Spiritu plena sic ageret. Ita autem principalium daemoniorum impetu ferebatur, ut per longum tempus sollicitaret et deciperet fraternitatem, admirabilia quaedam et portentosa perficiens, et facere se terram moveri polliceretur. Non quod daemoni tanta esset potestas ut terram movere 1164B aut elementum concutere vi sua valeret, sed quod nonnumquam Spiritus nequam, praesciens et intelligens terrae motum futurum, id se facturum esse simularet quod futurum videret. Quibus mendaciis et jactationibus subegerat mentes singulorum ut sibi obedirent, et quocumque praeciperet et duceret sequerentur, faceret quoque mulierem illam cruda hyeme nudis pedibus per asperas nives ire nec vexari in aliquo aut laedi illa discursione, diceret etiam se in Judaeam et Hierosolymam festinare, fingens tamquam inde venisset. Hic et unum de presbyteris Rusticum, item et alium diaconum fefellit, ut eidem mulieri commiscerentur; quod paulo post detectum est: Nam subito apparuit illi unus de exorcistis vir probatus et circa religiosam disciplinam bene semper conversatus, qui 1164C exhortatione quoque fratrum plurimorum, qui et ipsi fortes ac laudabiles in fide aderant, excitatus, erexit se contra illum spiritum nequam revincendum ; 1165A qui subtili fallacia etiam hoc paulo ante praedixerat, venturum quemdam adversum et tentatorem infidelem. Tamen ille exorcista, inspiratus, Dei gratia fortiter restitit, et esse illum nequissimum spiritum qui prius sanctus putabatur, ostendit. Atque illa mulier quae prius per praestigias et fallacias daemonis multa ad deceptionem fidelium moliebatur, inter caetera quibus plurimos deceperat, etiam hoc frequenter ausa est, ut et invocatione non contemptibili sanctificare se panem et Eucharistiam facere simularet, et sacrificium Domino sine sacramento solitae praedicationis offerret, baptizaret quoque multos usitata et legitima verba interrogationis usurpans, ut nil discrepare ab ecclesiastica regula videretur .

XI. Quid igitur de hujus Baptismo dicemus, quo 1165B nequissimus daemon per mulierem baptizavit? Numquid et hoc Stephanus et qui illi consentiunt comprobant, maxime cui nec symbolum Trinitatis nec interrogatio legitima et ecclesiastica defuit? Potest credi aut remissio peccatorum data aut lavacri salutaris regeneratio rite perfecta, ubi omnia, quamvis ad imaginem veritatis, tamen per daemonem gesta sunt? Nisi si et daemonem in nomine Patris et Filii et Spiritus sancti gratiam Baptismi dedisse contendunt qui haereticorum Baptisma defendunt; apud quos sine 1166A dubio idem error est, daemonum fallacia ipsa est, quando apud illos omnino Spiritus sanctus non est.

XII. Illud etiam quale est quod vult Stephanus, his qui apud haereticos baptizantur adesse praesentiam et sanctimoniam Christi? Nam, si non mentitur Apostolus dicens: Quotquot in Christo tincti estis, Christum induistis (Gal, III, 27), utique qui illic in Christo baptizatus est induit Christum. Si autem induit Christum, accipere potuit et Spiritum sanctum, qui a Christo missus est, et frustra illi venienti ad accipiendum Spiritum manus imponitur; nisi si a Christo Spiritum induit ut apud haereticos sit quidem Christus, non sit autem illic Spiritus sanctus.

XIII. Decurramus vero breviter et caetera quae a 1166B vobis copiose et plenissime dicta sunt, festinante vel maxime ad vos Rogatiano, diacono charissimo nostro. Sequitur enim illud quod interrogandi sunt a nobis qui haereticos defendunt, utrum carnale sit eorum Baptisma, an spiritale. Si enim carnale est, nihil differunt a Judaeorum Baptismo, quo sic illi utuntur, ut eo tamquam communi et vulgari lavacro tantum sordes laventur: sin autem spiritale est, quomodo apud illos esse Baptisma spiritale potest, apud quos Spiritus sanctus non est! Ac per 1167A hoc aqua qua tinguntur lavacrum est illis carnale tantum, non Baptismi sacramentum.

XIV. Quod si Baptisma haereticorum habere potest regenerationem secundae nativitatis, non haeretici sed filii Dei computandi sunt qui apud illos baptizantur; secunda enim nativitas quae est in Baptismo filios Dei generat. Si autem sponsa Christi una est, quae est Ecclesia catholica, ipsa est quae sola generat Dei filios. Neque enim multae sponsae Christi, cum dicat Apostolus: Despondi vos uni viro virginem castam assignare Christo (II Cor. XI, 2); et Audi filia et vide, et inclina aurem tuam, et obliviscere populi tui , quia desideravit rex speciem tuam (Psal. XLIV, 21); et, Veni, sponsa, de Libano, advenies et pertransibis a principio fidei (Cant. IV, 8); et Ingressus sum in hortum 1167Bmeum, soror mea, sponsa (Cant. V, 1). Videmus unam personam ubique proponi, quia et sponsa est una. Non est autem una nobiscum haereticorum synagoga, quia nec sponsa est adultera et fornicaria; unde nec potest filios Dei parere: nisi si, secundum quod Stephano videtur, haeresis quidem parit et exponit, expositos autem Ecclesia suscipit, et quos non ipsa pepererit pro suis nutrit, cum filiorum alienorum mater esse non possit. Et ideo Christus Dominus noster, unam esse manifestans sponsam suam et unitatis ejus sacramentum declarans ait: Qui non est mecum, adversus me est ; et qui non mecum colligit, spargit (Luc. XI, 23). Si enim nobiscum est Christus, haeretici autem non sunt nobiscum, pro certo adversus Christum sunt haeretici. 1167C Et, si nos colligimus cum Christo, non colligunt autem nobiscum haeretici, sine dubio spargunt.

XV. Sed nec illud praetereundum est a nobis quod a vobis necessario dictum est, quod Ecclesia, secundum Canticum canticorum, hortus sit conclusus et 1168Afons signatus, paradisus cum fructu pomorum (Cant. IV, 12, 13). Qui autem numquam in hunc hortum introierunt, neque paradisum a Deo creatore plantatum viderunt, quomodo de fonte qui intus inclusus est et divino sigillo signatus est, aquam vivam lavacri salutaris praebere alicui poterunt? Cum vero et arca Noe nihil aliud fuerit quam sacramentum Ecclesiae Christi, quae tunc, omnibus foris pereuntibus, eos solos servavit qui intra arcam fuerunt, manifeste instruimur ad Ecclesiae unitatem perspiciendam, quemadmodum et apostolus Petrus posuit dicens: Sic et vossimiliter salvos faciet Baptisma (I Pet. III, 21), ostendens quoniam, quomodo qui cum Noe in arca non fuerunt, non tantum purgati et salvati per aquam non sunt, sed statim diluvio illo perierunt, sic et nunc 1168B quicumque in Ecclesia cum Christo non sunt, foris peribunt, nisi ad unicum et salutare Ecclesiae lavacrum per poenitentiam convertantur .

XVI. Qualis vero error sit et quanta sit caecitas ejus qui remissionem peccatorum dicit apud synagogas haereticorum dari posse, nec permanet in fundamento unius Ecclesiae, quae semel a Christo supra petram solidata est, hinc intelligi potest quod soli Petro Christus dixerit: Quaecumque ligaveris super terram, erunt ligata et in coelis; et quaecumque solveris super terram, erunt soluta et in coelis (Matth. XVI, 19); et iterum in Evangelio quando in solos Apostolos insufflavit Christus dicens: Accipite Spiritum sanctum. Sicujus remiseritis peccata, remittentur illi; et si 1168Ccujus tenueritis, tenebuntur (Joan. XX, 22, 23). Potestas ergo peccatorum remittendorum Apostolis data est et Ecclesiis quas illi a Christo missi constituerunt, et episcopis qui eis ordinatione vicaria successerunt. Hostes autem unius catholicae Ecclesiae, in qua nos sumus, 1169A et adversarii nostri, qui Apostolis successimus, sacerdotia sibi illicita contra nos vindicantes et altaria profana ponentes, quid aliud sunt quam Chore et Dathan et Abiron, pari scelere sacrilegi, et easdem quas et illi poenas daturi cum his qui sibi consentiunt, secundum quod etiam tunc illorum participes et fautores pari cum eis morte perierunt.

XVII. Atque ego in hac parte juste indignor ad hanc tam apertam et manifestam Stephani stultitiam, quod qui sic de episcopatus sui loco gloriatur et se successionem Petri tenere contendit, super quem fundamenta Ecclesiae collocata sunt, multas alias petras inducat et ecclesiarum multarum nova aedificia constituat, dum esse illic baptisma sua auctoritate defendit. Nam qui baptizantur complent sine dubio 1169B Ecclesiae numerum. Qui autem baptisma eorum probat, de baptizatis et Ecclesiam illic esse confirmat. Nec intelligit obfuscari a se et quodam modo aboleri christianae petrae veritatem qui sic prodit et deserit unitatem. Judaeos tamen, quamvis ignorantia caecos et gravissimo facinore constrictos, zelum Dei Apostolus habere profitetur. Stephanus, qui per successionem cathedram Petri habere se praedicat, nullo adversus haereticos zelo excitatur, concedens illis non modicam sed maximam gratiae potestatem, ut dicat eos et asseveret per baptismi sacramentum sordes veteris hominis abluere, antiqua mortis peccata donare, regenaratione coelesti filios Dei facere, ad aeternam vitam divini lavacri sanctificatione reparare. 1169C Qui sic magna et coelestia Ecclesiae munera haereticis concedit et tribuit, quid aliud agit quam communicat eis quibus tantum gratiae defendit ac vindicat. Et frustra jam dubitat in caeteris quoque consentire eis et particeps esse, ut et simul cum eis conveniat, et orationes pariter cum iisdem misceat, et altare ac sacrificium commune constituat.

XVIII. Sed in multum, inquit, proficit nomen Christi 1170A ad fidem et baptismi sanctificationem, ut quicumque et ubicumque in nomine Christi baptizatus fuerit, consequatur statim gratiam Christi, quando huic loco breviter occurri possit et dici quoniam, si in nomine Christi valuit foris baptisma ad hominem purgandum in ejusdem Christi nomine valere illic potuit et manus impositio ad accipiendum Spiritum sanctum. Et incipient caetera quoque quae apud haereticos aguntur justa et legitima videri, quando in nomine Christi gerantur, secundum quod vos in epistola vestra exsecuti estis, non nisi in Ecclesia sola valere posse nomen Christi, cui uni concesserit Christus coelestis gratiae potestatem.

XIX. Quod autem pertinet ad consuetudinem refutandam, quam videntur opponere veritati, quis 1170B tam vanus sit ut veritati consuetudinem praeferat, aut qui, perspecta luce, tenebras non derelinquat? Nisi si et Judaeos, Christo adventante, id est veritate, adjuvat in aliquo antiquissima consuetudo, quod, relicta nova veritatis via, in vetustate permanserint. Quod quidem adversus Stephanum vos dicere, Afri, potestis, cognita veritate, errorem vos consuetudinis reliquisse. Caeterum nos veritati et consuetudinem jungimus, et consuetudini Romanorum consuetudinem, sed veritatis opponimus, ab initio hoc tenentes quod a Christo et ab Apostolis traditum est. Nec meminimus hoc apud nos aliquando coepisse, cum semper istic observatum sit ut nonnisi unam Dei Ecclesiam nocemus, et sanctum Baptisma nonnisi sanctae 1170C Ecclesiae computaremus. Plane, quoniam quidam de eorum baptismo dubitabant qui, etsi non ut nos Prophetas recipiunt, eosdem tamen Patrem et Filium nosse nobiscum videntur, plurimi simul convenientes in Iconio, diligentissime tractavimus et confirmavimus repudiandum esse omne omnino baptisma quod sit extra Ecclesiam constitutum.

XX. Ad illud autem quod pro haereticis ponunt, 1171A et aiunt Apostolum dixisse, Sive per occasionem, sive per veritatem, Christus annuntietur (Philip., I, 18), ut respondeamus, ineptum est, quando manifestum sit Apostolum in epistola sua qua hoc dixit, neque haereticorum neque baptismi eorum mentionem fecisse, sed locutum esse de fratribus tantum, sive perfide secum loquentibus, sive in fide sincera perseverantibus, nec oporteat hoc longo tractatu excutere, sed ipsam satis sit epistolam legere, et quid Apostolus dixerit, de ipso Apostolo recognoscere.

XXI. Quid ergo, inquiunt, fiet de his qui ab haereticis venientes sine Ecclesiae baptismo admissi sunt? Si de saeculo excesserunt, in eorum numero habentur qui apud nos catechisati quidem sunt, sed prius quam baptizarentur obierunt, non modo dicunt emolumentum 1171B veritatis et fidei, ad quam, relicto errore, pervenerant, etsi consummationem gratiae consecuti non sunt, morte praeventi. Qui autem adhuc in saeculo permanent baptizentur Ecclesiae Baptismo, ut remissionem peccatorum consequi possint, ne, per alienam praesumptionem, in pristino errore manentes, sine gratiae consummatione moriantur. Caeterum quale delictum est, vel illorum qui admittunt, vel eorum 1172A qui admittuntur, ut non ablutis per Ecclesiae lavacrum sordibus, nec peccatis expositis, usurpata temere communicatione contingant corpus et sanguinem Domini, cum scriptum sit: Quicumque ederit panem aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini (I Cor. XI, 27).

XXII. Nos etiam illos quos hi qui prius in Ecclesia catholica episcopi fuerant, et postmodum sibi potestatem clericae ordinationis assumentes baptizaverunt, pro non baptizatis habendos judicavimus. Et hoc apud nos observatur, ut quicumque ab illis tincti ad nos veniunt, tamquam alieni et nihil consecuti, unico et vero Ecclesiae catholicae Baptismo apud nos baptizentur et lavacri vitalis regenerationem consequantur. Et tamen multum interest inter eum qui invitus et necessitate 1172B persecutionis coactus succubuit, et illum qui sacrilega voluntate audax contra Ecclesiam rebellat, vel in Patrem et Deum Christi et totius mundi conditorem impia voce blasphemat. Et non pudet Stephanum hoc asserere, ut per eos qui, cum ipsi in omnibus peccatis sint constituti, dicat posse remissionem peccatorum dari, quasi possit esse in domo mortis lavacrum salutis!

XXIII. Ubi ergo erit quod scriptum est: Ab aqua 1173Aaliena abstine te et a fonte alieno ne biberis (Prov. IX, 19, juxt. LXX), si relicto Ecclesiae fonte signato, alienam aquam pro tua suscipis et profanis fontibus Ecclesiam polluis? Quando enim baptismo haereticorum communicas, quid aliud quam de voragine et coeno illorum bibis, et ipse Ecclesiae sanctificatione purgatus, alienarum sordium contactibus inquinaris? Nec metuis judicium Dei haereticis testimonium contra Ecclesiam perhibens, cum scriptum sit: Falsus testis non erit impunitus (Prov. XIX, 5). Quin immo, tu haereticis omnibus pejor es: nam, cum inde multi, cognito errore suo, ad te veniant ut Ecclesiae verum lumen accipiant, tu venientium errores adjuvas, et, obscurato lumine ecclesiasticae veritatis, tenebras haereticae noctis accumulas. Cumque se illi in peccatis 1173B esse et nihil gratiae habere se, ac propterea ad Ecclesiam venire fateantur, tu eis remissionem peccatorum subtrahis, quae in baptismo datur, dum dicis eos jam baptizatos et extra Ecclesiam Ecclesiae gratiam consecutos. Nec intelligis animas eorum de manu tua exquiri cum judicii dies venerit, qui sitientibus Ecclesiae potum negasti, et volentibus vivere causa mortis fuisti. Et insuper indignaris.

XXIV. Vide qua imperitia reprehendere audeas eos qui contra mendacium pro veritate nituntur. Quis enim justius indignari contra alterum debuit? utrumne qui hostes Dei asserit, an vero qui adversus eum qui hostes Dei asserit pro Ecclesiae veritate consentit ? Nisi quod imperitos etiam animosos atque iracundos esse manifestum 1173C est, dum per inopiam consilii et sermonis ad iracundiam 1174A facile vertuntur, ut de nullo alio magis quam de te dicat Scriptura divina: Homo animosus parat lites, et vir iracundus exaggerat peccata (Prov. XXIX, 22). Lites enim et dissensiones quantas parasti per Ecclesias totius mundi? Peccatum vero quam magnum tibi exaggerasti, quando te a tot gregibus scidisti! Excidisti enim te ipsum. Noli te fallere; siquidem ille est vere schismaticus qui se a communione ecclesiasticae unitatis apostatam fecerit: dum enim putas omnes a te abstineri posse, solum te ab omnibus abstinuisti. Nec te informare ad regulam veritatis et pacis vel Apostoli praecepta potuerunt monentis et dicentis: Obsecro ergo vos ego vinctus in Domino, digne ambulare vocatione qua vocati estis, cum omni humilitate sensus et lenitate, cum patientia sustinentes 1174Binvicem in dilectione, satis agentes servare unitatem spiritus in conjunctione pacis; unum corpus, et unus spiritus, sicut vocati estis in una spe vocationis vestrae. Unus Dominus, una fides, unum baptisma, unus Deus et pater omnium, qui super omnes,et per omnia, et in omnibus nobis (Eph. IV, 1-6).

XXV. Haec Apostoli mandata et monitasalutaria quam diligenter Stephanus implevit, humilitatem sensus et lenitatem primo in loco servans. Quid enim humilius aut lenius quam cum tot episcopis per totum mundum dissensisse, pacem cum singulis vario discordiae genere rumpentem, modo cum Orientalibus, quod nec vos latere confidimus, modo vobiscum, qui in Meridie estis; a quibus legatos episcopos 1174C patienter satis et leniter suscepit, ut eos nec ad 1175A sermonem saltem colloquii communis admitteret, adhuc insuper, dilectionis et charitatis memor, praeciperet fraternitati universae ne quis eos in domum suam reciperet, ut venientibus, non solum pax et communio, sed et tectum et hospitium negaretur. Hoc est servasse unitatem spiritus in conjunctione pacis, abscindere se a charitatis unitate, et alienum se per omnia fratribus facere, et contra sacramentum et fidem contumacis furore discordiae rebellare. Apud talem potest esse unum corpus et unus spiritus, apud quem fortasse ipsa anima una non est sic lubrica et mobilis et incerta? Sed quantum ad illum pertinet, relinquamus. Excutiamus potius id de quo maxima quaestio est. Qui contendunt ab haereticis baptizatos sic recipi oportere tamquam legitimi 1175B baptismi gratiam consecutos, unum nobis atque illis baptisma dicunt esse et in nullo discrepare. Sed quid ait apostolus Paulus? Unus Dominus, una fides, 1176Aunum baptisma, unus Deus (Ephes. IV, 5). Si unum atque idem est cum nostro baptisma haereticorum, sine dubio et fides una est. Si autem fides una est, utique et Dominus unus est. Si Dominus unus est, consequens est dicere quia unus est. Si autem haec unitas, quae separari omnino et dividi non potest, etiam apud haereticos ipsa est, quid ultra contendimus, ut quid illos haereticos et non christianos vocamus? Porro, cum nobis et haereticis nec Deus unus sit, nec Dominus unus, nec una Ecclesia, nec fides una, sed nec unus spiritus, aut corpus unum, manifestum est nec baptisma nobis et haereticis commune esse posse, quibus nihil est omnino commune. Et tamen non pudet Stephanum talibus adversus Ecclesiam patrocinium praestare et propter haereticos 1176B asserendos fraternitatem scindere, insuper et Cyprianum pseudo-christum et pseudo-apostolum et dolosum operarium dicere. Qui omnia in se esse conscius 1177A praevenit, ut alteri ea per mendacium objiceret quae ipse ex merito audire deberet. Bene te valere omnibus nobis cum universis qui in Africa sunt episcopis 1178A et cunctis clericis et omni fraternitate universi optamus, ut perpetuo unanimes et unum sentientes habeamus nobiscum etiam de longinquo adunatos.