On Baptism, against the Donatists 7.72–7.103
Latin text: Petschenig, CSEL 51 (Latin text: Michael Petschenig, De baptismo (CSEL 51, 1908), digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 1, vol. 4 (1887).
Chapter 7
7.72CSEL 51:361–362
Item alius Lucius ab Ausafa dixit: Secundum motum animi mei et spiritus sancti, cum sit unus deus pater domini nostri Iesu Christi et unus Christus et una spes, unus spiritus, una ecclesia, unum debet esse et baptisma. et ideo dico ut si quid apud haereticos motum aut factum fuerit, rescindi debere, et eos qui exinde ueniunt in ecclesia baptizandos esse.
Likewise another Lucius, of Ausafa, said: “According to the prompting of my mind and of the Holy Spirit, since there is one God, the Father of the Lord Jesus Christ, and one Christ, and one hope, one Spirit, one church, baptism too ought to be one. And therefore I say that whatever has been set in motion or done among heretics ought to be annulled, and that those who come from there are to be baptized in the church.”
Eph 4:4–6 (allusion, high confidence)
Notes and citation
Summary: The opinion of Lucius of Ausafa: since all is one, whatever heretics have done must be annulled and their converts baptized.
- Sentences of the Council of Carthage 73, following the site’s translation (Augustine’s text reads “one Spirit, one church”).
Notes on the original text
- Digital text corrected (OCR letter error): eum sit → cum sit.
Extrabiblical texts: Cyprian, Sent. 73 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Cite (SBL): Augustine, Bapt. 7.72 (CSEL 51:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-72
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.73CSEL 51:362
Rescindatur ergo, quod baptizant qui audiunt uerba dei et non faciunt, cum ab iniquitate ad iustitiam, hoc est ab harena ad petram migrare coeperint. quod si non fit, quia et in ipsis quod Christi erat eorum iniquitatibus non uiolabatur, hoc etiam de haereticis intellegatur. nam nec eadem spes illis est, quamdiu in harena sunt, quae illis qui super petram sunt; tamen idem baptisma est in utrisque, quamuis sicut spes una ita et unum baptisma dictum sit.
Let the baptism given by those who hear God’s words and do not do them be annulled, then, when they begin to move from iniquity to righteousness, that is, from the sand to the rock. But if this is not done, because in them too what was Christ’s was not violated by their iniquities, let this be understood of heretics too. For they do not have the same hope, as long as they are on the sand, as those on the rock; yet the same baptism is in both, though it is said that, as there is one hope, so there is one baptism.
Matt 7:24–26 (allusion, high confidence) · Eph 4:4–5 (allusion, high confidence)
Notes and citation
Summary: If baptism by the wicked within is not annulled when they convert, neither is heretics’; those on sand and on rock share one baptism though not one hope.
Extrabiblical texts: Cyprian, Sent. 73 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion)
Cite (SBL): Augustine, Bapt. 7.73 (CSEL 51:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-73
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.74CSEL 51:362
Felix a Gurgitibus dixit: Ego censeo, ut secundum sanctarum scripturarum praecepta baptizatos ab haereticis inlicite extra ecclesiam, si ad ecclesiam confugere uoluerint, gratiam baptismi ubi licite datur consequantur.
Felix of Gurgites said: “I judge that, according to the precepts of the holy Scriptures, those baptized unlawfully by heretics outside the church should, if they wish to take refuge in the church, obtain the grace of baptism where it is lawfully given.”
Notes and citation
Summary: The opinion of Felix of Gurgites: those baptized unlawfully outside should receive baptism lawfully in the church.
- Sentences of the Council of Carthage 74, following the site’s translation.
Extrabiblical texts: Cyprian, Sent. 74 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Cite (SBL): Augustine, Bapt. 7.74 (CSEL 51:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-74). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-74
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.75CSEL 51:362
Respondetur: Immo licite incipiant habere ad salutem quod inlicite habebant ad perniciem, quia sub eodem baptismo iustificatur, cum se quisque ad deum ueraci corde conuerterit, sub quo iudicabatur, quando id accipiens saeculo uerbis solis et non factis renuntiauerat.
The answer is: rather let them begin to have lawfully, for salvation, what they had unlawfully, for ruin; since under the same baptism a man is justified, when he turns to God with a truthful heart, under which he was judged when, on receiving it, he had renounced the world in words only and not in deeds.
Notes and citation
Summary: Those baptized unlawfully begin to have the same baptism lawfully, as an insincere Catholic is justified under the same baptism when he truly converts.
Extrabiblical texts: Cyprian, Sent. 74 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion); Cyprian, Ep. 11.1 (Letters; allusion)
Cite (SBL): Augustine, Bapt. 7.75 (CSEL 51:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-75). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-75
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.76CSEL 51:362
Pusillus a Lamasba dixit: Ego credo baptisma salutare non esse nisi in ecclesia catholica. quidquid absque catholica fuerit simulatio est.
Pusillus of Lamasba said: “I believe that saving baptism exists only in the catholic church. Whatever is apart from the catholic church is a pretence.”
Notes and citation
Summary: The opinion of Pusillus of Lamasba: saving baptism exists only in the Catholic Church; all outside is pretence.
- Sentences of the Council of Carthage 75, following the site’s translation.
Extrabiblical texts: Cyprian, Sent. 75 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Cite (SBL): Augustine, Bapt. 7.76 (CSEL 51:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-76). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-76
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.77CSEL 51:362–363
Hoc quidem uerum est quod baptisma salutare non nisi in ecclesia catholica est. potest enim ipsum esse et extra catholicam, sed salutare ibi non est, quia ibi non operatur salutem, sicut ille bonus odor Christi non est utique salutaris in his qui pereunt non suo uitio sed illorum. simulatio est autem quidquid extra catholicam fuerit, sed in quantum non est catholicum. potest autem aliquid catholicum esse extra catholicam, sicut potuit nomen Christi esse extra congregationem Christi, in quo nomine pellebat daemonia ille qui cum discipulis non sequebatur. nam simulatio etiam in catholica potest esse, in his utique qui saeculo uerbis et non factis renuntiant, nec tamen est catholica simulatio. sicut ergo est in catholica quod non est catholicum, sic potest aliquid extra catholicam esse catholicum.
It is indeed true that saving baptism exists only in the Catholic Church. For baptism itself can exist outside the Catholic Church too, but it is not saving there, because it does not work salvation there; just as that good fragrance of Christ is certainly not saving in those who perish, through their fault, not its own. And whatever is outside the Catholic Church is a pretence, but in so far as it is not catholic. But something catholic can exist outside the Catholic Church, just as the name of Christ could exist outside the congregation of Christ, the name in which that man drove out demons who did not follow with the disciples. For pretence can exist even in the Catholic Church, namely in those who renounce the world in words and not in deeds; and yet the Catholic Church is not a pretence. So, just as there is in the Catholic Church what is not catholic, so something catholic can exist outside the Catholic Church.
2 Cor 2:15–16 (allusion, high confidence) · Mark 9:38–39 (allusion, high confidence)
Notes and citation
Summary: Baptism is saving only in the Catholic Church, but can exist outside; as there is pretence within the church, so something catholic can be outside it.
Notes on the original text
- Digital text corrected (OCR letter error): dst catholica → est catholica.
Extrabiblical texts: Cyprian, Sent. 75 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion); Cyprian, Ep. 11.1 (Letters; allusion)
Cite (SBL): Augustine, Bapt. 7.77 (CSEL 51:362–363; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-77). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-77
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.78CSEL 51:363
Saluianus a Gazanfala dixit: Haereticos nihil habere constat, et ideo ad nos ueniunt, ut possint accipere quod non habebant.
Salvianus of Gazaufala said: “It is agreed that heretics have nothing, and therefore they come to us so that they may receive what they did not have.”
Notes and citation
Summary: The opinion of Salvianus of Gazaufala: heretics have nothing and come to receive it.
- Sentences of the Council of Carthage 76, following the site’s translation.
Extrabiblical texts: Cyprian, Sent. 76 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Cite (SBL): Augustine, Bapt. 7.78 (CSEL 51:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-78). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-78
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.79CSEL 51:363
Respondemus: Non sunt ergo haeretici ipsi qui haereses condiderunt, quia ab ecclesia recesserunt et utique habebant quod ibi acceperunt. quod si absurdum est dicere, ut illi non sint haeretici per quos ceteri fiunt haeretici, potest fieri ut haereticus habeat quo male utendo dispereat.
We answer: then those who founded heresies are not heretics, since they withdrew from the church and certainly had what they received there. But if it is absurd to say that those are not heretics through whom others become heretics, it can happen that a heretic has something by misusing which he perishes.
Notes and citation
Summary: The founders of heresies left the church with the baptism they had received; so heretics can have something, to their ruin.
Extrabiblical texts: Cyprian, Sent. 76 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion)
Cite (SBL): Augustine, Bapt. 7.79 (CSEL 51:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-79). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-79
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.80CSEL 51:363
Honoratus a Tucca dixit: Cum Christus ueritas sit, magis ueritatem quam consuetudinem sequi debemus, ut haereticos qui ideo ad nos ueniunt, quia foris nihil accipere potuerunt, ecclesiae baptismo sanctificemus.
Honoratus of Thucca said: “Since Christ is the truth, we ought to follow truth rather than custom, so that we may sanctify with the church’s baptism the heretics who come to us precisely because they could receive nothing outside.”
John 14:6 (allusion, high confidence)
Notes and citation
Summary: The opinion of Honoratus of Thucca: truth, not custom, requires that heretics be baptized.
- Sentences of the Council of Carthage 77, following the site’s translation.
Extrabiblical texts: Cyprian, Sent. 77 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Cite (SBL): Augustine, Bapt. 7.80 (CSEL 51:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-80). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-80
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.81CSEL 51:363–364
Et iste adtestator est consuetudinis, ubi nos plurimum adiuuat, quidquid aliud contra nos dicere uideatur. non autem ideo ad nos ueniunt haeretici, quia foris nihil acceperunt, sed ut eis esse utile incipiat quod acceperunt. hoc enim foris nullo modo potest.
He too is a witness to the custom, in which he helps us greatly, whatever else he seems to say against us. But heretics do not come to us because they received nothing outside, but so that what they received may begin to be useful to them; for outside this can in no way happen.
Notes and citation
Summary: Honoratus too witnesses to the custom; heretics come not because they received nothing outside but so that what they received may profit them.
Extrabiblical texts: Cyprian, Sent. 77 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion)
Cite (SBL): Augustine, Bapt. 7.81 (CSEL 51:363–364; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-81). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-81
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.82CSEL 51:364
Uictor ab Octauo dixit: Quod et ipsi scitis, non olim sum episcopus constitutus, et ideo expectabam praecessorum consilium. hoc itaque existimo ut quicumque ex haerese uenerint sine dubio baptizentur.
Victor of Octavu said: “As you yourselves know, I was appointed bishop not long ago, and therefore I was waiting for the counsel of my predecessors. So this is what I think: that whoever come from heresy should without doubt be baptized.”
Notes and citation
Summary: The opinion of Victor of Octavu: as a new bishop he follows his elders, that converts from heresy be baptized.
- Sentences of the Council of Carthage 78, following the site’s translation.
Notes on the original text
- Digital text corrected (OCR letter errors): er haerese nenerint → ex haerese uenerint.
Extrabiblical texts: Cyprian, Sent. 78 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Cite (SBL): Augustine, Bapt. 7.82 (CSEL 51:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-82). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-82
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.83CSEL 51:364
Quod ergo illis quos expectabat responsum est, huic quoque responsum accipiatur.
Let what was answered to those he was waiting for be taken as answered to him too.
Notes and citation
Summary: Victor is answered by the replies to those he followed.
Extrabiblical texts: Cyprian, Sent. 78 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion)
Cite (SBL): Augustine, Bapt. 7.83 (CSEL 51:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-83). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-83
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.84CSEL 51:364
Clarus a Mascula dixit: Manifesta est sententia domini nostri Iesu Christi apostolos suos mittentis et ipsis solis potestatem a patre sibi datam permittentis, quibus nos successimus eadem potestate ecclesiam domini gubernantes et credentium fidem baptizantes. et ideo haeretici qui nec potestatem foris nec ecclesiam Christi habent neminem baptizare baptismo eius possunt.
Clarus of Mascula said: “The judgment of our Lord Jesus Christ is plain, when he sent his apostles and granted to them alone the power given to him by the Father; we have succeeded them, governing the Lord’s church with the same power and baptizing the faith of believers. And therefore heretics, who have outside neither the power nor the church of Christ, can baptize no one with his baptism.”
John 20:21–23 (allusion, high confidence)
Notes and citation
Summary: The opinion of Clarus of Mascula: only the apostles’ successors have the power to baptize; heretics have neither the power nor the church.
- Sentences of the Council of Carthage 79, following the site’s translation.
Notes on the original text
- Digital text corrected (OCR letter error): n Mascula → a Mascula.
Extrabiblical texts: Cyprian, Sent. 79 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Topics: Baptism, Heresy, Church office
Cite (SBL): Augustine, Bapt. 7.84 (CSEL 51:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-84). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-84
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.85CSEL 51:364
Numquid et impii homicidae apostolis successerunt? cur ergo baptizant? an quia non sunt foris? sed a petra foris sunt cui claues dominus dedit et ubi se aedificaturum ecclesiam dixit.
Have impious murderers too succeeded the apostles? Why then do they baptize? Is it because they are not outside? But they are outside the rock, to which the Lord gave the keys and on which he said he would build his church.
Matt 16:18–19 (allusion, high confidence) · 1 John 3:15 (allusion, medium confidence)
Notes and citation
Summary: Wicked bishops within, who are outside the rock, have not truly succeeded the apostles, yet they baptize.
Extrabiblical texts: Cyprian, Sent. 79 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion)
Topics: Baptism, Heresy, Church office
Cite (SBL): Augustine, Bapt. 7.85 (CSEL 51:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-85). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-85
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.86CSEL 51:364–365
Secundianus a Tambeis dixit: Non debemus haereticos nostra praesumptione decipere, ut in ecclesia domini nostri Iesu Christi non baptizati ac per hoc remissionem peccatorum non consecuti, cum iudicii dies uenerit, nobis inputent quod per nos non sint baptizati et indulgentiam diuinae gratiae non consecuti. propter quod, cum sit una ecclesia et unum baptisma, quando ad nos conuertuntur, simul cum ecclesia et ecclesiae baptismum consequantur.
Secundianus of Thambeae said: “We ought not to deceive heretics by our presumption, lest, not having been baptized in the church of our Lord Jesus Christ and so not having obtained remission of sins, they should blame us when the day of judgment comes, because through us they were not baptized and did not obtain the indulgence of divine grace. For this reason, since there is one church and one baptism, when they are converted to us, let them obtain together with the church the church’s baptism as well.”
Notes and citation
Summary: The opinion of Secundianus of Thambeae: heretics not baptized in the church would blame the bishops at the judgment.
- Sentences of the Council of Carthage 80, following the site’s translation.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors): Secnndianus a Tambcis → Secundianus a Tambeis; indicii dies → iudicii dies.
Extrabiblical texts: Cyprian, Sent. 80 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Topics: Baptism, Heresy, Eschatology
Cite (SBL): Augustine, Bapt. 7.86 (CSEL 51:364–365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-86). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-86
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.87CSEL 51:365
Immo translati ad petram et columbae sociati accipiant remissionem peccatorum quam habere non poterant extra petram et extra columbam, siue aperte foris sicut haeretici siue tamquam intus sicut perditi catholici. quos tamen baptismum sine remissione peccatorum et habere et dare manifestum est, cum et ab ipsis tales accipiunt, qui non in melius commutati deum labiis honorant, cor autem eorum longe est ab eo, tamen sic est unum baptisma quomodo est una columba, cum possint qui non sunt in columba communiter baptisma tamen habere communiter.
Rather, transferred to the rock and joined to the dove, let them receive the remission of sins which they could not have outside the rock and outside the dove, whether openly outside like heretics or as if within like lost Catholics. Yet it is plain that these have and give baptism without remission of sins, since such people also receive from them, people who, unchanged for the better, honour God with their lips while their heart is far from him. Yet baptism is one in the same way that the dove is one, since those who are not in the dove can nevertheless have baptism in common.
Matt 16:18 (allusion, medium confidence) · Song 6:9 (6:8 Vulg.) (allusion, high confidence) · Isa 29:13 (quotation, high confidence) · Matt 15:8 (quotation, high confidence)
Notes and citation
Summary: Converts receive in the church the remission of sins they could not have outside the dove, as lost Catholics too lack it; yet such men have and give the one baptism.
Extrabiblical texts: Cyprian, Sent. 80 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion)
Cite (SBL): Augustine, Bapt. 7.87 (CSEL 51:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-87). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-87
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.88CSEL 51:365
Item alius Aurelius a Cillaui dixit: Iohannes apostolus in epistula sua posuit: si quis ad uos uenit et doctrinam Christi non habet, nolite eum admittere in domum uestram et haue illi ne dixeritis; qui enim dixerit illi haue communicat factis eius malis. quomodo admitti tales temere in domum dei possunt qui in domum nostram priuatam admitti prohibentur? aut quomodo cum eis sine ecclesiae baptismo communicare possumus, quibus si haue tantum dixerimus factis eorum malis communicamus?
Likewise another Aurelius, of Chullabi, said: “The apostle John wrote in his letter: ‘If anyone comes to you and does not have the teaching of Christ, do not admit him into your house and do not say “Greetings” to him. For he who says “Greetings” to him shares in his evil deeds.’ How can such people be rashly admitted into the house of God who are forbidden to be admitted into our private house? Or how can we hold communion with them without the church’s baptism, when if we merely say ‘Greetings’ to them we share in their evil deeds?”
2 John 1:10–11 (quotation, high confidence)
Notes and citation
Summary: The opinion of Aurelius of Chullabi: if John forbids even greeting heretics, they cannot be admitted to the church without its baptism.
- Sentences of the Council of Carthage 81, following the site’s translation (Augustine’s text reads “our private house”).
Notes on the original text
- Digital text corrected (word broken by stray full stops in the digital text): quo.. modo → quomodo; qui.. bus → quibus.
Extrabiblical texts: Cyprian, Sent. 81 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Cite (SBL): Augustine, Bapt. 7.88 (CSEL 51:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-88). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-88
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.89CSEL 51:365–366
De hoc testimonio Iohannis non est diutius disserendum, quandoquidem ad quaestionem baptismi quam modo tractamus omnino non pertinet. ait enim: si quis ad uos uenerit et doctrinam Christi non habet. haeretici autem relinquentes doctrinam erroris sui ad Christi doctrinam conuertuntur, ut incorporentur ecclesiae et ad illam columbam incipiant pertinere cuius sacramentum habebant. et ideo quod eius non habebant eis datur, id est pax et caritas de corde puro et conscientia bona et fide non ficta. quod autem eius habebant agnoscitur et sine ulla contumelia suscipitur, sicut in adultera deus agnoscit dona sua etiam cum illa sequitur amatores suos, quia fornicatione correcta, cum ad castitatem conuertitur, non dona illa culpantur, sed ipsa emendatur. sicut se autem posset defendere Cyprianus, si hoc ei Iohannis testimonium obiceretur, quando talibus communicabat, ita se defendant contra quos dicitur. nam ad istam quaestionem ut dixi omnino non pertinet. Iohannes enim dicit alienae doctrinae hominibus haue non esse dicendum, Paulus autem apostolus uehementius dicit: si quis frater nominatur inter uos aut auarus aut ebriosus et cetera, cum eiusmodi ne quidem cibum simul sumere. et tamen cum collegis faeneratoribus insidiosis fraudatoribus raptoribus non priuatam mensam, sed dei altare habebat commune Cyprianus. quomodo autem hoc defendatur, iam in aliis libris satis dictum est.
There is no need to discuss this testimony of John at length, since it has nothing at all to do with the question of baptism that we are now treating. For he says, “If anyone comes to you and does not have the teaching of Christ.” But heretics, leaving the teaching of their error, are turned to the teaching of Christ, so as to be incorporated into the church and begin to belong to that dove whose sacrament they had. And so what of hers they did not have is given them, namely peace and love from a pure heart and a good conscience and faith unfeigned; but what of hers they had is recognized and received without any insult, as God recognizes his gifts in the adulteress even when she follows her lovers; for when her fornication is corrected and she turns to chastity, it is not those gifts that are blamed, but she herself who is amended. And as Cyprian could defend himself, if this testimony of John were thrown at him, when he held communion with such men, so let those defend themselves against whom it is said. For, as I said, it has nothing at all to do with this question. For John says that “Greetings” is not to be said to men of a strange teaching; but the apostle Paul says more forcefully, “If anyone who is called a brother among you is greedy or a drunkard,” and so on, “with such a one not even to eat.” And yet Cyprian shared not a private table but God’s altar with colleagues who were usurers, treacherous, defrauders, and robbers. How this is defended has already been said enough in other books.
2 John 1:10 (quotation, high confidence) · 1 Tim 1:5 (allusion, high confidence) · Hos 2:5–8 (allusion, high confidence) · 1 Cor 5:11 (quotation, high confidence)
Notes and citation
Summary: John’s prohibition concerns those who keep a false teaching, not converts who leave it; Paul’s stricter rule about greedy brothers did not stop Cyprian sharing God’s altar with greedy colleagues.
- “In other books” probably refers to Augustine’s Against the Letter of Parmenian; uncertain.
Extrabiblical texts: Cyprian, Sent. 81 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion); Cyprian, Laps. 6 (On the Lapsed; allusion)
Topics: Baptism, Heresy, Eucharist
Cite (SBL): Augustine, Bapt. 7.89 (CSEL 51:365–366; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-89). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-89
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.90CSEL 51:366
Litteus a Gemellis dixit: Caecus caecum si ducat, ambo in foueam cadunt. cum ergo haereticos constet non posse inluminare quemquam utpote caecos, baptisma eorum non ualet.
Litteus of Gemellae said: “If a blind man leads a blind man, both fall into the pit. Since, then, it is agreed that heretics, being blind, cannot enlighten anyone, their baptism is not valid.”
Matt 15:14 (quotation, high confidence)
Notes and citation
Summary: The opinion of Litteus of Gemellae: blind heretics cannot enlighten, so their baptism is not valid.
- Sentences of the Council of Carthage 82, following the site’s translation.
Extrabiblical texts: Cyprian, Sent. 82 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Cite (SBL): Augustine, Bapt. 7.90 (CSEL 51:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-90). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-90
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.91CSEL 51:366–367
Nec nos dicimus ualere ad salutem quamdiu haeretici sunt, sicut et illis homicidis quamdiu fratres oderunt. nam et ipsi in tenebris sunt et si quis eos sequitur, simul in foueam cadunt; nec ideo tamen baptismum uel non habent uel non tradunt.
Nor do we say that it avails for salvation as long as they are heretics, just as it does not for those murderers as long as they hate their brothers. For they too are in darkness, and if anyone follows them, they fall together into the pit; and yet they do not therefore either not have or not hand on baptism.
1 John 2:11 (allusion, high confidence) · Matt 15:14 (allusion, high confidence)
Notes and citation
Summary: Heretics’ baptism does not save while they are heretics, any more than that of haters within, who are in darkness yet have and give baptism.
Notes on the original text
- Digital text corrected (stray dash in the digital text): ad - salutem → ad salutem.
Extrabiblical texts: Cyprian, Sent. 82 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion)
Cite (SBL): Augustine, Bapt. 7.91 (CSEL 51:366–367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-91). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-91
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.92CSEL 51:367
Natalis ab Oea dixit: Tam ego praesens quam Pompeius Sabratensis quam etiam Dioga Leptimagnensis qui mihi mandauerunt corpore quidem absentes, spiritu praesentes, censemus quod et collegae nostri, quod haeretici communicationem habere nobiscum, non possunt, nisi ecclesiastico baptismo baptizati fuerint.
Natalis of Oea said: “I, who am present, and Pompeius of Sabratha, and also Dioga of Leptis Magna, who commissioned me, being absent in body but present in spirit, judge as our colleagues also do, that heretics cannot have communion with us unless they have been baptized with the church’s baptism.”
1 Cor 5:3 (allusion, medium confidence)
Notes and citation
Summary: The opinion of Natalis of Oea, also for Pompeius of Sabratha and Dioga of Leptis Magna: no communion with heretics not baptized by the church.
- Sentences of the Council of Carthage 83, following the site’s translation.
Notes on the original text
- Digital text corrected (broken word, OCR error, and repeated word in the digital text): ecclesi-astieo baptismo baptismo fuerint → ecclesiastico baptismo baptizati fuerint.
Extrabiblical texts: Cyprian, Sent. 83 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Cite (SBL): Augustine, Bapt. 7.92 (CSEL 51:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-92). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-92
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.93CSEL 51:367
Communicationem credo eam dicit quae pertinet ad columbae societatem. nam in participatione sacramentorum procul dubio communicabant eis neminem iudicantes nec a iure communionis aliquem si diuersum sentiret amouentes. sed quolibet modo dixerit, non magnopere uerba haec refellenda sunt. certe enim non communicet haereticus nisi ecclesiastico baptismo baptizatus. constat autem ecclesiasticum esse baptismum etiam aput haereticos uerbis euangelicis consecratum, sicut ipsum euangelium ecclesiasticum est nec ad eorum pertinet peruersitatem, sed utique suam retinet sanctitatem.
I believe he means the communion that belongs to the fellowship of the dove. For in sharing the sacraments they certainly held communion with them, judging no one and removing no one from the right of communion if he thought differently. But however he meant it, these words need not be much refuted. For certainly let a heretic not hold communion unless baptized with the church’s baptism. But it is agreed that the baptism consecrated with the words of the gospel is the church’s even among heretics, just as the gospel itself is the church’s and does not belong to their perversity, but certainly keeps its own holiness.
Notes and citation
Summary: Natalis’s words can stand, since the baptism heretics have, consecrated by the gospel words, is the church’s baptism.
Extrabiblical texts: Cyprian, Sent. 83 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion); Cyprian, Sent. 0 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion)
Cite (SBL): Augustine, Bapt. 7.93 (CSEL 51:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-93). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-93
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.94CSEL 51:367
Iunius a Neapoli dixit: Ab eo quod semel censuimus non recedo, baptizati uenientes ad ecclesiam baptizemus.
Junius of Neapolis said: “I do not depart from what we once judged, that we baptize heretics who come to the church.”
Notes and citation
Summary: The opinion of Junius of Neapolis: he holds to the decision to baptize heretics.
- Sentences of the Council of Carthage 86, following the site’s translation; Augustine’s text reads “those baptized who come” (baptizati uenientes), probably a slip for “heretics who come.”
Notes on the original text
- Digital text corrected (OCR letter error (x for z)): baptixemus → baptizemus.
Extrabiblical texts: Cyprian, Sent. 86 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation)
Cite (SBL): Augustine, Bapt. 7.94 (CSEL 51:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-94). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-94
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.95CSEL 51:367
Hic quia nullam rationem uel testimonium scripturarum adtulit, diu nos tenere non debet.
Since he brought no reason or testimony of the Scriptures, he need not detain us long.
Notes and citation
Summary: Junius gave no reason or Scripture and needs no long reply.
Extrabiblical texts: Cyprian, Sent. 86 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion)
Cite (SBL): Augustine, Bapt. 7.95 (CSEL 51:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-95). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-95
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.96CSEL 51:367–368
Cyprianus a Karthagine dixit: Meam sententiam plenissime exprimit epistula, quae ad Iubaianum collegam nostrum scripta est, haereticos secundum euangelicam et apostolicam contestationem aduersarios Christi et antichristos appellatos, quando ad ecclesiam uenerint, unico ecclesiae baptismo baptizandos esse, ut possint fieri de aduersariis amici et de antichristis christiani.
Cyprian of Carthage said: “My opinion is most fully set out in the letter written to Jubaianus our colleague: that heretics, who by the testimony of the Gospel and the apostles are called adversaries of Christ and antichrists, are to be baptized with the one baptism of the church when they come to the church, so that from adversaries they may become friends, and from antichrists Christians.”
1 John 2:18 (allusion, high confidence)
Notes and citation
Summary: Cyprian’s own closing opinion: his view is in the letter to Jubaianus, that heretics, adversaries and antichrists, must be baptized with the church’s one baptism.
- Sentences of the Council of Carthage 87, following the site’s translation.
Extrabiblical texts: Cyprian, Sent. 87 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); quotation); Cyprian, Ep. 73 (Letters; allusion)
Cite (SBL): Augustine, Bapt. 7.96 (CSEL 51:367–368; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-96). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-96
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.97CSEL 51:368–369
Quid aliud hic disputandum est, quando ipsam cuius mentionem fecit epistulam ad Iubaianum datam quanta potuimus diligentia pertractauimus? et quod hic dixit meminerimus dici posse de omnibus iniquis, quos et in catholica esse ipse testatur et baptismum habere et dare nemo nostrum ambigit. illi enim ueniunt ad ecclesiam, qui de parte diaboli ad Christum transeunt et aedificant super petram et incorporantur columbae et in horto concluso et fonte signato muniuntur, ubi non sunt omnes qui contra Christi praecepta uiuunt, ubilibet esse uideantur. nam in epistula quam scripsit ad Magnum, cum de hac ipsa re ageret, satis aperteque nos ipse commonuit, in quali societate oporteat intellegi ecclesiam. ait enim de quodam loquens: alienus fiat et profanus, dominicae pacis ac dominicae unitatis inimicus, non habitans in domo dei id est in ecclesia Christi, in qua non nisi concordes adque unanimes habitant. quid ergo hic dicamus, paululum aduertant qui nobis de Cypriano uolunt praescribere. si enim in ecclesia Christi non nisi concordes adque unanimes habitant, procul dubio non habitabant in ecclesia Christi, quamuis intus esse uiderentur, illi qui per inuidiam et contentionem sine caritate Christum adnuntiabant, quos ipse intellegit non haereticos uel schismaticos a Paulo apostolo commemoratos, sed falsos fratres cum illo interius conuersantes. qui certe baptizare non debebant, quia in ecclesia non habitabant in qua ipse dicit non habitare nisi unanimes et concordes; nisi forte quisquam sic abhorret a uero, ut dicat concordes et unanimes fuisse inuidos et maliuolos et sine caritate contentiosos. et tamen baptizabant nec eorum ista detestanda peruersitas sacramentum Christi, quod per eos tractabatur et dispensabatur, aliqua ex parte minuebat adque uiolabat.
What else is there to discuss here, when we have treated with all the care we could the very letter to Jubaianus which he mentioned? And let us remember that what he said here can be said of all the wicked, whom he himself testifies are in the Catholic Church too, and none of us doubts that they have and give baptism. For those come to the church who pass from the devil’s side to Christ, build on the rock, are incorporated into the dove, and are fortified in the garden enclosed and the fountain sealed, where not all are who live against Christ’s precepts, wherever they may seem to be. For in the letter he wrote to Magnus, dealing with this very matter, he reminded us clearly and openly in what fellowship the church is to be understood. For speaking of a certain man he says: “he becomes a stranger and profane, an enemy of the Lord’s peace and of the Lord’s unity, not dwelling in the house of God, that is, in the church of Christ, in which none dwell but those of one heart and one mind.” What, then, are we to say here? Let those who wish to prescribe to us from Cyprian pay a little attention. For if none dwell in the church of Christ but those of one heart and one mind, then without doubt those did not dwell in the church of Christ, though they seemed to be within, who proclaimed Christ through envy and strife, without love, whom he himself understands not as heretics or schismatics mentioned by the apostle Paul, but as false brothers living with him within. These certainly ought not to have baptized, since they did not dwell in the church, in which, he himself says, none dwell but those of one mind and one heart; unless perhaps someone is so far from the truth as to say that the envious and malicious and contentious without love were of one heart and one mind. And yet they baptized, and their detestable perversity did not in any respect diminish or violate the sacrament of Christ which was handled and dispensed through them.
Matt 7:24 (allusion, high confidence) · Song 6:9 (6:8 Vulg.) (allusion, medium confidence) · Song 4:12 (allusion, high confidence) · Phil 1:15–17 (allusion, high confidence)
Notes and citation
Summary: Cyprian’s letter to Magnus says only those of one heart and mind dwell in the church; then Paul’s envious rivals, who were within but not of one heart, were not in the church, yet they baptized validly.
- The quotation is Cyprian, Letter 69.5 (to Magnus, against Novatian), following the site’s translation (“church of Christ” as in Augustine’s text).
Notes on the original text
- Digital text corrected (stray full stop in the digital text): dominicae unitatis. inimicus → dominicae unitatis inimicus.
Extrabiblical texts: Cyprian, Sent. 87 (The Opinions of the Eighty-Seven Bishops (Council of Carthage, 256); allusion); Cyprian, Ep. 69.5 (Letters; quotation)
Cite (SBL): Augustine, Bapt. 7.97 (CSEL 51:368–369; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-97). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-97
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.98CSEL 51:369–370
Totum sane ipsum locum in eadem ad Magnum epistula positum operae pretium est pertractare, quem ita contexuit: non habitans, inquit, in domo dei id est in ecclesia Christi, in qua non nisi concordes adque unanimes habitant, loquente in psalmis spiritu sancto et dicente: deus qui inhabitare facit unanimes in domo. denique unanimitate christianos firma sibi adque inseparabili caritate conexos etiam ipsa dominica sacrificia declarant. nam quando dominus corpus suum panem uocat de multorum granorum adunatione congestum, populum nostrum quem portabat indicat adunatum; et quando sanguinem suum uinum appellat de botruis adque acinis plurimis expressum adque in unum coactum, gregem item nostrum significat commixtione adunatae multitudinis copulatum. haec uerba beati Cypriani indicant eum et intellexisse et dilexisse decorem domus dei, quam domum ex unanimis et concordibus constare adfirmauit et docuit testimonio prophetico et significatione sacramentorum; in qua utique non erant illi inuidi et sine caritate maliuoli, qui tamen baptizabant. ex quo apparet et in eis esse posse adque ab eis dari posse sacramentum Christi qui non sunt in ecclesia Christi, in qua non nisi unanimes et concordes habitare Cyprianus ipse testatur. neque enim saltem hoc dici potest tunc baptizare posse cum latent, quoniam illi Paulum apostolum non latebant quos in epistula sua ueracissimus testis notat et gaudere se dicit, quoniam et ipsi Christum adnuntiabant. de his quippe ait: siue occasione siue ueritate Christus adnuntietur, et in hoc gaudeo, sed et gaudebo.
It is well worth treating the whole passage in that same letter to Magnus, which he composed thus: “not dwelling,” he says, “in the house of God, that is, in the church of Christ, in which none dwell but those of one heart and one mind, as the Holy Spirit speaks in the Psalms and says: ‘God, who makes those of one mind to dwell in a house.’ Indeed, the Lord’s sacrifices themselves declare Christian unanimity, bound to itself by firm and inseparable love. For when the Lord calls his body bread, gathered together from the union of many grains, he indicates our people, whom he bore, as united; and when he calls his blood wine, pressed from many clusters and grapes and brought together into one, he likewise signifies our flock joined by the mingling of a multitude made one.” These words of blessed Cyprian show that he both understood and loved the beauty of God’s house, which house he affirmed and taught, by the testimony of prophecy and the signification of the sacraments, to consist of those of one mind and one heart; in which those envious men, malicious and without love, certainly were not, who nevertheless baptized. From which it appears that Christ’s sacrament can both be in, and be given by, those who are not in the church of Christ, in which, Cyprian himself testifies, none dwell but those of one mind and one heart. Nor can it even be said that they can baptize then only while they are hidden, since they were not hidden from the apostle Paul, whom that most truthful witness marks in his letter, and says he rejoices because they too proclaimed Christ. For of them he says: “Whether in pretence or in truth, let Christ be proclaimed; and in this I rejoice, yes, and I will rejoice.”
Ps 68:6 (67:7 LXX) (quotation, high confidence) · Ps 26:8 (25:8 LXX) (allusion, medium confidence) · Phil 1:18 (quotation, high confidence)
Notes and citation
Summary: Cyprian’s passage on the one-hearted house of God, signified by the eucharistic bread and wine, excludes the envious, yet they, known to Paul, baptized; so the sacrament can be held and given by those not in the church.
- The quotation is Cyprian, Letter 69.5, following the site’s translation; the psalm is Ps 68:6 (LXX 67:7).
Notes on the original text
- Digital text corrected (missing space in the digital text; words run together in the digital text): etiamipsadominicasacrificiadeclarant → etiam ipsa dominica sacrificia declarant; acinisplurimisexpressumadque → acinis plurimis expressum adque; copulatum.haec → copulatum. haec.
Extrabiblical texts: Cyprian, Ep. 69.5 (Letters; quotation)
Topics: Baptism, Heresy, Eucharist
Cite (SBL): Augustine, Bapt. 7.98 (CSEL 51:369–370; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-98). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-98
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.99CSEL 51:370–371
Quibus omnibus consideratis puto me non temere dicere alios ita esse in domo dei, ut et ipsi etiam sint eadem domus dei quae dicitur aedificari super petram, quae unica columba appellatur, quae sponsa pulchra sine macula et ruga et hortus conclusus, fons signatus, puteus aquae uiuae, paradisus cum fructu pomorum, quae domus etiam claues accepit ac potestatem soluendi et ligandi. hanc domum si quis corripientem corrigentemque contempserit, sit tibi, inquit, tamquam ethnicus et publicanus. de hac domo dicitur: domine, dilexi decorem domus tuae et locum habitationis gloriae tuae, et: qui habitare facit unanimes in domo, et: iucundatus sum in his qui dixerunt mihi: in domum domini ibimus, et: beati qui inhabitant in domo tua; in saecula saeculorum laudabunt te, et innumerabilia talia. haec domus etiam triticum dicitur siue tricenum siue sexagenum siue centenum fructum adferens cum tolerantia. haec domus est in uasis aureis et argenteis et lapidibus pretiosis et lignis inputribilibus. huic domui dicitur: sufferentes inuicem in dilectione, studentes seruare unitatem spiritus in uinculo pacis, et: templum enim dei sanctum est, quod estis uos. haec est quippe in bonis fidelibus et sanctis dei seruis ubique dispersis et spiritali unitate deuinctis in eadem communione sacramentorum, siue se facie nouerint siue non nouerint. alios autem ita dico esse in domo, ut non pertineant ad conpagem domus nec ad societatem fructiferae pacificaeque iustitiae, sed sicut esse palea dicitur in frumentis. nam et istos in domo esse negare non possumus dicente apostolo: in magna autem domo non solum aurea uasa sunt uel argentea, sed et lignea et fictilia. et alia quidem sunt in honorem, alia uero in contumeliam. ex hoc numero innumerabili non solum turba intus premens cor paucorum in tantae multitudinis conparatione sanctorum, sed etiam dirruptis retibus haereses et schismata existunt in eis, qui magis iam ex domo quam in domo esse dicendi sunt, de quibus dicitur: ex nobis exierunt, sed non erant ex nobis. separatiores enim sunt iam etiam corporaliter segregati quam illi, qui interius carnaliter et animaliter uiuunt et spiritaliter separati sunt.
Having considered all these things, I think I say not rashly that some are in the house of God in such a way that they themselves are also that same house of God which is said to be built on the rock, which is called the only dove, which is the beautiful bride without spot or wrinkle, and the garden enclosed, the fountain sealed, the well of living water, the paradise with fruit of apples; which house has also received the keys and the power of loosing and binding. If anyone despises this house when it rebukes and corrects him, “let him be to you,” he says, “as a heathen and a tax collector.” Of this house it is said, “Lord, I have loved the beauty of your house and the place where your glory dwells,” and, “who makes those of one mind dwell in a house,” and, “I rejoiced at those who said to me, Let us go to the house of the Lord,” and, “Blessed are those who dwell in your house; for ever and ever they will praise you,” and countless such things. This house is also called the wheat bearing fruit thirty, sixty, or a hundredfold with patience. This house is in the vessels of gold and silver, in precious stones and incorruptible wood. To this house it is said, “bearing with one another in love, eager to keep the unity of the Spirit in the bond of peace,” and, “For the temple of God is holy, which you are.” For it is in the good faithful and the holy servants of God, scattered everywhere and bound together by spiritual unity in the same communion of the sacraments, whether they know one another by face or not. But others, I say, are in the house in such a way that they do not belong to the structure of the house nor to the fellowship of fruitful and peaceable righteousness, but as chaff is said to be among the grain. For we cannot deny that these too are in the house, since the apostle says, “But in a great house there are not only vessels of gold or silver, but also of wood and of earthenware, and some for honour, some for dishonour.” From this countless number, not only does a crowd arise within, pressing on the heart of the few, few in comparison with so great a multitude, who are holy, but also, the nets being broken, heresies and schisms arise in those who are now to be called rather from the house than in the house, of whom it is said, “They went out from us, but they were not of us.” For they are more separated, being separated even bodily, than those who live carnally and naturally within and are separated spiritually.
Matt 7:24 (allusion, high confidence) · Song 6:9 (6:8 Vulg.) (allusion, high confidence) · Eph 5:27 (allusion, high confidence) · Song 4:12–13 (allusion, high confidence) · Matt 16:19 (allusion, high confidence) · Matt 18:17 (quotation, high confidence) · Ps 26:8 (25:8 LXX) (quotation, high confidence) · Ps 68:6 (67:7 LXX) (quotation, high confidence) · Ps 122:1 (121:1 LXX) (quotation, high confidence) · Ps 84:4 (83:5 LXX) (quotation, high confidence) · Matt 13:8 (allusion, high confidence) · Luke 8:15 (allusion, medium confidence) · 1 Cor 3:12 (allusion, high confidence) · Eph 4:2–3 (quotation, high confidence) · 1 Cor 3:17 (quotation, high confidence) · Matt 3:12 (allusion, medium confidence) · 2 Tim 2:20 (quotation, high confidence) · Luke 5:6 (allusion, medium confidence) · 1 John 2:19 (quotation, high confidence)
Notes and citation
Summary: Some are in God’s house as the house itself, the holy and faithful united in love; others are in it like chaff, vessels for dishonour; and heretics and schismatics have gone out from it, separated even in body.
- The psalms are Ps 26:8 (LXX 25:8), Ps 68:6 (LXX 67:7), Ps 122:1 (LXX 121:1), and Ps 84:4 (LXX 83:5).
Notes on the original text
- Digital text corrected (OCR letter error; full stop for a comma in the digital text): uiuae. paradisus → uiuae, paradisus; cura tolerantia → cum tolerantia.
Cite (SBL): Augustine, Bapt. 7.99 (CSEL 51:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-99). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-99
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.100CSEL 51:371–372
Horum autem omnium generum illi primi qui sic sunt in domo dei, ut ipsi sint domus dei, siue iam spiritales sint siue adhuc paruuli lacte nutriantur, sed tamen ad spiritalem habitum intento corde proficiant, nemo dubitat quod baptismum et utiliter habeant et se imitantibus utiliter tradant. fictis autem, quos sanctus spiritus fugit, etsi ipsi quantum in eis est utiliter tradunt, illi tamen inutiliter accipiunt non imitantes eos per quos accipiunt. illi uero, qui sic sunt in magna domo tamquam uasa in contumeliam, et inutiliter habent baptismum et se imitantibus inutiliter tradunt. illi porro ab eis utiliter accipiunt, qui non ipsis corde adque moribus, sed sanctae domui copulantur. qui autem separatiores non magis in domo quam ex domo sunt, neque omnino utiliter habent neque ab eis utiliter accipitur, nisi forte accipiendi necessitas urgeat et accipientis animus ab unitatis uinculo non recedat; tamen et habent, quamquam inutiliter habeant, et accipitur ab eis, etiam cum inutile est accipientibus. quod ut fiat utile ab haeresi uel schismate recedendum est et illi domui cohaerendum. quod non solum haeretici et schismatici, sed etiam illi facere debent, qui sic sunt in domo per communionem sacramentorum, ut extra domum sint per diuersitatem morum. sic enim et ipsis utile esse incipit sacramentum quod aliter inutile est.
Of all these kinds, no one doubts that those first ones, who are in the house of God in such a way that they themselves are the house of God, whether already spiritual or still little ones nourished with milk but advancing with earnest heart toward the spiritual state, both have baptism profitably and hand it on profitably to those who imitate them. As for the deceitful, whom the Holy Spirit flees, though the givers, as far as lies in them, hand it on profitably, they receive it unprofitably, not imitating those through whom they receive it. But those who are in the great house as vessels for dishonour both have baptism unprofitably and hand it on unprofitably to those who imitate them. Those, however, receive from them profitably who are joined not to them in heart and morals but to the holy house. And those more separated, who are not so much in the house as from the house, neither have it at all profitably, nor is it received from them profitably, unless perhaps the necessity of receiving presses and the mind of the receiver does not withdraw from the bond of unity; yet they both have it, though they have it unprofitably, and it is received from them, even when it is unprofitable to those who receive it. For it to become profitable, one must withdraw from heresy or schism and cleave to that house. This not only heretics and schismatics must do, but also those who are in the house through communion of the sacraments in such a way that they are outside the house through difference of morals. For so the sacrament begins to be profitable to them too, which otherwise is unprofitable.
1 Cor 3:1–2 (allusion, high confidence) · 2 Tim 2:20 (allusion, high confidence)
Notes and citation
Summary: Augustine sorts the ways baptism is had and given profitably or unprofitably: by the true house of God, by the deceitful, by vessels for dishonour within, and by heretics outside; for all, it profits only when they cleave to the holy house.
Notes on the original text
- Digital text corrected (OCR letter error (I for l)): Iacte → lacte.
Extrabiblical texts: Wis 1:5 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Augustine, Bapt. 7.100 (CSEL 51:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-100). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-100
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.101CSEL 51:372–373
Solet etiam quaeri, utrum adprobandum sit quod ab eo qui non accepit accipitur, si forte hoc curiositate aliqua didicit quemadmodum dandum sit, et utrum nihil intersit, quo animo accipiat ille cui datur, cum simulatione an sine simulatione, si cum simulatione, utrum fallens sicut in ecclesia uel in ea quae putatur ecclesia, an iocans sicut in mimo, et quid sit sceleratius, in ecclesia fallaciter accipere an in haeresi uel schismate sine fallacia, id est animo non simulato, et utrum in haeresi fallaciter an in mimo cum fide, si quisquam inter agendum repentina pietate moueatur. quamquam talem si etiam illi conferamus qui in ipsa catholica fallaciter accipit, mirum si dubitatur quis cui praeferendus sit. quid enim prosit animus ueraciter dantis fallaciter accipienti, non uideo. sed arbitremur aliquem etiam fallaciter dantem: cum et tradens et accipiens fallaciter agant in ipsa unitate catholica, utrum hoc magis baptisma sit acceptandum an illud quod in mimo datur, si quis existat qui fideliter subito commotus accipiat, an, quantum ad ipsos quidem homines adtinet, plurimum distet inter credentem in mimo et inridentem in ecclesia, ad ipsius autem sacramenti integritatem nihil intersit. si enim nihil interest ad integritatem sacramenti in ipsa catholica, utrum id aliqui fallaciter an ueraciter agant, cum tamen hoc idem utrique agant, cur extra intersit non uideo, quando ille qui accipit non simulatione palliatus, sed religione mutatus est. an plus ualent ad confirmandum sacramentum alii ueraces inter quos agitur, quam ad frustrandum illi fallaces a quibus agitur et in quibus agitur? et tamen, si postea prodatur, nemo repetit, sed aut excommunicando punitur illa simulatio aut paenitendo sanatur.
It is also commonly asked whether what is received from one who has not received it is to be approved, if perhaps he learned by some curiosity how it is to be given; and whether it makes no difference in what spirit the one to whom it is given receives it, with pretence or without pretence; if with pretence, whether deceiving, as in the church or in what is thought to be the church, or joking, as in a mime; and which is more wicked, to receive deceitfully in the church, or in heresy or schism without deceit, that is, with an unfeigned mind; and whether deceitfully in heresy, or in a mime with faith, if someone in the course of the performance is moved by sudden piety. Though if we compare such a man even with one who receives deceitfully in the Catholic Church itself, it is strange if there is doubt which is to be preferred to which. For what good the truthful mind of the giver does to one who receives deceitfully I do not see. But let us suppose someone giving deceitfully too: when both giver and receiver act deceitfully in Catholic unity itself, is this baptism rather to be accepted, or that given in a mime, if there is someone who receives it in faith, suddenly moved? Or, as far as the men themselves are concerned, is there a very great difference between one believing in a mime and one mocking in the church, but as to the integrity of the sacrament itself, no difference? For if it makes no difference to the integrity of the sacrament in the Catholic Church itself whether some do it deceitfully or truthfully, since both do the same thing, I do not see why it makes a difference outside, when the one receiving is not cloaked in pretence but changed by religion. Or do the other truthful people among whom it is done avail more to confirm the sacrament than the deceitful by whom and in whom it is done avail to make it void? And yet, if it is afterward discovered, no one repeats it, but the pretence is either punished by excommunication or healed by penance.
Notes and citation
Summary: Augustine raises unsettled questions: baptism given by an unbaptized person, received in pretence, or given in jest on the stage to someone suddenly moved to faith; in the church, a deceitful baptism is not repeated if discovered.
- A “mime” was a theatrical farce; Christian rites were sometimes parodied on the stage.
Notes on the original text
- Digital text corrected (OCR letter error; broken word and stray mark in the digital text): hae- < resi → haeresi; au ueraciter → an ueraciter.
Topics: Baptism
Cite (SBL): Augustine, Bapt. 7.101 (CSEL 51:372–373; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-101). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-101
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Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.102CSEL 51:373–374
Sed nobis tutum est in ea non progredi aliqua temeritate sententiae, quae nullo in catholico regionali concilio coepta, nullo plenario terminata sunt, id autem fiducia securae uocis adserere, quod in gubernatione domini dei nostri et saluatoris Iesu Christi uniuersalis ecclesiae consensione roboratum est. uerumtamen si quis me forte in eo concilio constitutum, ubi talium rerum quaestio uersaretur, non praecedentibus talibus quorum sententias sequi mallem urgeret, ut dicerem quid ipse sentirem, si eo modo adfectus essem quo eram cum ista dictarem, nequaquam dubitarem habere baptismum eos, qui ubicumque et a quibuscumque illud uerbis euangelicis consecratum sine sua simulatione et cum aliqua fide accepissent, quamquam eis ad salutem spiritalem non prodesset, si caritate caruissent, qua catholicae insererentur ecclesiae; si enim habeam, inquit, fidem ut montes transferam, caritatem autem non habeam, nihil sum; sicut iam praeteritis maiorum statutis non dubito etiam illos habere baptismum, qui, quamuis fallaciter id accipiant, in ecclesia tamen accipiunt uel ubi esse putatur ecclesia ab eis in quorum societate id accipitur, de quibus dictum est: ex nobis exierunt. ubi autem neque societas ulla esset ita credentium neque ille qui ibi acciperet ita crederet, sed totum ludicre et mimice et ioculariter ageretur, utrum adprobandus esset baptismus qui sic daretur, diuinum iudicium per alicuius reuelationis oraculum concordi oratione et inpensis supplici deuotione gemitibus inplorandum esse censerem, ita sane ut post me dicturos sententias, ne quid iam exploratum et cognitum adferrent, humiliter expectarem. quanto magis ergo nunc sine praeiudicio diligentioris inquisitionis uel maioris auctoritatis istud dixisse accipiendus sum!
But it is safe for us not to go forward with any rashness of judgment on things which have not been begun in any regional Catholic council nor settled in any plenary one, but to assert with the confidence of a secure voice what has been strengthened by the consent of the universal church under the government of our Lord God and Saviour Jesus Christ. Yet if someone pressed me, placed perhaps in a council where the question of such things was being discussed, with no such men speaking before me whose opinions I would prefer to follow, to say what I myself thought, then, if I were disposed as I was when I dictated these things, I would in no way hesitate to say that those have baptism who, anywhere and from anyone, have received it consecrated with the words of the gospel, without pretence on their part and with some faith; though it would not profit them for spiritual salvation if they lacked the love by which they would be grafted into the Catholic Church; for “if I have faith,” he says, “so that I move mountains, but have not love, I am nothing.” Just as, by the past decrees of our forefathers, I do not doubt that those too have baptism who, though they receive it deceitfully, still receive it in the church, or where the church is thought to be by those in whose fellowship it is received, of whom it was said, “They went out from us.” But where there was neither any fellowship of believers of this kind nor did the one who received it there so believe, but everything was done in play, as a mime and a joke, whether the baptism so given should be approved, I would judge that the divine judgment should be implored through the oracle of some revelation, by harmonious prayer and earnest groans of suppliant devotion; and I would humbly wait for those who would give their opinions after me, lest they bring something already examined and known. How much more, then, must I now be taken to have said this without prejudice to a more careful inquiry or to greater authority!
1 Cor 13:2 (quotation, high confidence) · 1 John 2:19 (quotation, high confidence)
Notes and citation
Summary: On unsettled questions Augustine will not judge rashly; his own view would be that baptism received anywhere with the gospel words, without pretence and with some faith, is real though unprofitable without love; a baptism given wholly in jest he would leave to divine revelation sought in council.
Topics: Baptism, Church office
Cite (SBL): Augustine, Bapt. 7.102 (CSEL 51:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-102). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-102
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-baptismo-7-102) · Report an error
Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).
7.103CSEL 51:374–375
Sed iam ut existimo tempus est hos etiam libros de quaestione baptismi debito fine concludere. ubi nobis ostendit dominus deus noster per pacificum episcopum Cyprianum et illos qui ei consenserunt, quantum sit catholica unitas diligenda, ut in eo quod aliter sapiebant, donec deus id quoque reuelaret, tolerarent potius diuersa sentientes quam se ab eis nefario schismate separarent; ubi Donatistarum prorsus ora clauduntur, etiamsi de Maximianistis nihil dicamus. si enim mali bonos in unitate contaminant, nullam iam ecclesiam cui sociaretur uel ipse Cyprianus inuenit. si autem mali bonos in unitate non maculant, nullam causam separationis sacrilegus Donatista proponit. baptismum autem si habent et tradunt alii tam multi qui operantur opera carnis, qualia qui agunt regnum dei non possidebunt, habent ac tradunt et haeretici qui inter illa opera numerati sunt, quod quia recedendo non amiserunt, et tradere manendo potuerunt, sed tam infructuose adque inutiliter tales talibus, quam et illi ceteri pares eorum in eo quod regnum dei non possidebunt. et quemadmodum illis correctis baptisma non incipit adesse quod deerat, sed prodesse quod inerat, sic et haereticis. unde Cyprianus et qui cum eo senserunt catholicae ecclesiae quam noluerunt praecidere non potuerunt praescribere. quod uero aliter sapuerunt, non expauescimus, quia cum eis ueneramur et Petrum; quod autem ab unitate non recesserunt, gaudemus, quia cum eis aedificamur in petra.
But now, as I think, it is time to bring these books on the question of baptism to their due end. In them the Lord our God has shown us, through the peaceable bishop Cyprian and those who agreed with him, how much Catholic unity is to be loved, so that in what they thought otherwise, until God should reveal that too, they preferred to tolerate those who thought differently rather than separate themselves from them by an abominable schism. In them the mouths of the Donatists are altogether shut, even if we say nothing of the Maximianists. For if the wicked defile the good in unity, then not even Cyprian himself found any church to join. But if the wicked do not stain the good in unity, the sacrilegious Donatist puts forward no cause for separation. And if so many others who do the works of the flesh, those who do such things will not possess the kingdom of God, have and hand on baptism, then heretics too, who are counted among those works, have it and hand it on; because they did not lose it by withdrawing, they could also hand it on while remaining so; but such men hand it on to such men as fruitlessly and unprofitably as those others, their equals in that they will not possess the kingdom of God. And just as, when those are corrected, baptism does not begin to be present where it was lacking, but to profit where it was present, so too with heretics. Hence Cyprian and those who thought with him could not prescribe to the Catholic Church, which they would not cut off. That they thought otherwise does not frighten us, since with them we venerate Peter too; that they did not withdraw from unity gladdens us, since with them we are built on the rock.
Phil 3:15 (allusion, high confidence) · Gal 5:19–21 (allusion, high confidence) · Matt 16:18 (allusion, high confidence)
Notes and citation
Summary: Augustine concludes: Cyprian and his colleagues showed how unity is to be loved, tolerating disagreement rather than making schism; heretics, like the wicked within, have and give baptism, which profits them only on correction; Catholics, with Cyprian, are built on the rock.
Cite (SBL): Augustine, Bapt. 7.103 (CSEL 51:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-baptismo/7-103). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-baptismo/7-103
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-baptismo-7-103) · Report an error
Translation: Translated by Claude from the Latin of Petschenig, CSEL 51 (1908) (digital text; corrections logged); compared afterwards with NPNF¹ 4 (King, 1887).