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

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СКАЧАТЬ by the winnowing-fan. And if this be so, in the Church herself, that is, in the great house itself, there were vessels to dishonour, whose word did spread like a canker. For the apostle, speaking of them, taught as follows: "And their word," he says, "will eat as doth a canker; of whom is Hymenæus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth."[250] If, therefore, they whose word did eat as doth a canker were as it were vessels to dishonour in the great house, and by that "great house" Cyprian understands the unity of the Church itself, surely it cannot be that their canker polluted the baptism of Christ. Accordingly, neither without, any more than within, can any one who is of the devil's party, either in himself or in any other person, stain the sacrament which is of Christ. It is not, therefore, the case that "the word which eats as a canker to the ears of those who hear it gives remission of sins;"[251] but when baptism is given in the words of the gospel, however great be the perverseness of understanding on the part either of him through whom, or of him to whom it is given, the sacrament itself is holy in itself on account of Him whose sacrament it is. And if any one, receiving it at the hands of a misguided man, yet does not receive the perversity of the minister, but only the holiness of the mystery, being closely bound to the unity of the Church in good faith and hope and charity, he receives remission of his sins,—not by the words which do eat as doth a canker, but by the sacraments of the gospel flowing from a heavenly source. But if the recipient himself be misguided, on the one hand, what is given is of no avail for the salvation of the misguided man; and yet, on the other hand, that which is received remains holy in the recipient, and is not renewed to him if he be brought to the right way.

      Chap. xiii.—19. There is therefore "no fellowship between righteousness and unrighteousness,"[252] not only without, but also within the Church; for "the Lord knoweth them that are His," and "Let every one that nameth the name of Christ depart from iniquity." There is also "no communion between light and darkness,"[253] not only without, but also within the Church; for "he that hateth his brother is still in darkness."[254] And they at any rate hated Paul, who, preaching Christ of envy and malicious strife, supposed that they added affliction to his bonds;[255] and yet the same Cyprian understands these still to have been within the Church. Since, therefore, "neither darkness can enlighten, nor unrighteousness justify,"[256] as Cyprian again says, I ask, how could those men baptize within the very Church herself? I ask, how could those vessels which the large house contains not to honour, but to dishonour, administer what is holy for the sanctifying of men within the great house itself, unless because that holiness of the sacrament cannot be polluted even by the unclean, either when it is given at their hands, or when it is received by those who in heart and life are not changed for the better? of whom, as situated within the Church, Cyprian himself says, "Renouncing the world in word only, and not in deed."[257]

      20. There are therefore also within the Church "enemies of God, whose hearts the spirit of Antichrist has possessed;" and yet they "deal with spiritual and divine things,"[258] which cannot profit for their salvation so long as they remain such as they are; and yet neither can they pollute them by their own uncleanness. With regard to what he says, therefore, "that they have no part given them in the saving grace of the Church, who, scattering and fighting against the Church of Christ, are called adversaries by Christ Himself, and antichrists by His apostles,"[258] this must be received under the consideration that there are men of this kind both within and without. But the separation of those that are within from the perfection and unity of the dove is not only known in the case of some men to God, but even in the case of some to their fellow-men; for, by regarding their openly abandoned life and confirmed wickedness, and comparing it with the rules of God's commandments, they understand to what a multitude of tares and chaff, situated now some within and some without, but destined to be most manifestly separated at the last day, the Lord will then say, "Depart from me, ye that work iniquity,"[259] and "Depart into everlasting fire, prepared for the devil and his angels."[260]

      Chap. xiv.—21. But we must not despair of the conversion of any man, whether situated within or without, so long as "the goodness of God leadeth him to repentance,"[261] and "visits their transgressions with the rod, and their iniquity with stripes." For in this way "He does not utterly take from them His loving-kindness,"[262] if they will themselves sometime "love their own soul, pleasing God."[263] But as the good man "that shall endure to the end, the same shall be saved,"[264] so the bad man, whether within or without, who shall persevere in his wickedness to the end, shall not be saved. Nor do we say that "all, wheresoever and howsoever baptized, obtain the grace of baptism,"[265] if by the grace of baptism is understood the actual salvation which is conferred by the celebration of the sacrament; but many fail to obtain this salvation even within the Church, although it is clear that they possess the sacrament, which is holy in itself. Well, therefore, does the Lord warn us in the gospel that we should not company with ill-advisers,[266] who walk under the pretence of Christ's name; but these are found both within and without, as, in fact, they do not proceed without unless they have first been ill-disposed within. And we know that the apostle said of the vessels placed in the great house, "If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work."[267] But in what manner each man ought to purge himself from these he shows a little above, saying, "Let every one that nameth the name of Christ depart from iniquity,"[268] that he may not in the last day, with the chaff, whether with that which has already been driven from the threshing-floor, or with that which is to be separated at the last, hear the command, "Depart from me, ye that work iniquity."[269] Whence it appears, indeed, as Cyprian says, that "we are not at once to admit and adopt whatsoever is professed in the name of Christ, but only what is done in the truth of Christ."[270] But it is not an action done in the truth of Christ that men should "seize on estates by fraudulent pretences, and increase their gains by accumulated usury,"[271] or that they should "renounce the world in word only;"[272] and yet, that all this is done within the Church, Cyprian himself bears sufficient testimony.

      Chap. xv.—22. To go on to the point which he pursues at great length, that "they who blaspheme the Father of Christ cannot be baptized in Christ,"[273] since it is clear that they blaspheme through error (for he who comes to the baptism of Christ will not openly blaspheme the Father of Christ, but he is led to blaspheme by holding a view contrary to the teaching of the truth about the Father of Christ), we have already shown at sufficient length that baptism, consecrated in the words of the gospel, is not affected by the error of any man, whether ministrant or recipient, whether he hold views contrary to the revelation of divine teaching on the subject of the Father, or the Son, or the Holy Ghost. For many carnal and natural men are baptized even within the Church, as the apostle expressly says: "The natural man receiveth not the things of the Spirit of God;"[274] and after they had received baptism, he says that they "are yet carnal."[275] But according to its carnal sense, a soul given up to fleshly appetites cannot entertain but fleshly wisdom about God. Wherefore many, progressing after baptism, and especially those who have been baptized in infancy or early youth, in proportion as their intellect becomes clearer and brighter, while "the inward man is renewed day by day,"[276] throw away their former opinions which they held about God while they were mocked with vain imaginings, with scorn and horror and confession of their mistake. And yet they are not therefore considered not to have received baptism, or to have received baptism of a kind corresponding to their error; but in them both the perfection of the sacrament is honoured and the delusion of their mind is corrected, even though it had become inveterate through long confirmation, or been, perhaps, maintained in many controversies. Wherefore even the heretic, who is manifestly without, if he has there received baptism as ordained in the gospel, has certainly not received baptism of a kind corresponding to the error which blinds him. And therefore, if returning into the way of wisdom, he perceives that he ought to relinquish what he has held amiss, he must not at the same time give up the good which he had received; nor because his error is to be condemned, is the baptism of Christ in him to be therefore extinguished. For it is already sufficiently clear, from the case of those who happen to be baptized within the Church with false views about God, that the truth of the СКАЧАТЬ