For it is one thing not to be there, and another to have no saving effect. For to those who come to Catholic peace, the things that were present outside — though they were of no profit — begin to be of profit. But to Polycarp of Hadrumetum, since he said, 'Those who approve the baptism of heretics make our own baptism void,' we reply: If it is the heretics' baptism that is given through heretics, then it is the baptism of the greedy and of murderers that is given within by such men. But if this latter is not theirs, neither is the former the heretics'; and by this reasoning, wherever it may be, it belongs to Christ. Novatus of Thamugadi said what he had done, but he brought forward nothing whereby he might show that he ought to have done what he did.
For he named the testimony of the Scriptures and the decree of his colleagues, but brought forth nothing thence that we might consider. Nemesianus of Tubunae, however, adduced many testimonies of Scripture, yet he said much against the Catholic position which we undertook to declare and commend — unless perchance we must suppose that he who trusts in the hope of temporal things does not trust in things false, as do all the greedy and rapacious and those who renounce the world in words but not in deeds, such men as, nevertheless, within the Church both baptize and are baptized, as Cyprian himself is witness. These men indeed pursue even the birds that fly, because they do not lay hold of the things they covet.
Moreover, he forsakes the ways of his own vineyard and strays from the path of his own little field, and enters through pathless places, both parched and destined to a land of thirst, and gathers with his hands things that bear no fruit — not the heretic only, but everyone who lives wickedly; for all righteousness is fruitful, and all iniquity is fruitless. Those who drink another's water from a strange spring are not heretics only, but all who do not live according to what God teaches and who live according to what the devil teaches. For if he were speaking of baptism, he would not say, 'nor shalt thou drink from a strange spring,' but, 'thou shalt not wash thyself at a strange spring.' Now indeed, as to what the Lord says:
'Unless a man be born again of water and the Spirit, he cannot enter into the kingdom of God' — I do not at all see how this helps him toward what he supposes. For it is one thing to say, 'Everyone who shall enter into the kingdom of heaven is first born again of water and the Spirit, since unless he be born again of water and the Spirit he shall not enter into the kingdom of heaven' — which the Lord said and which is true; but it is another thing to say, 'Everyone who is born of water and the Spirit shall enter into the kingdom of heaven' — which is certainly false. For even Simon Magus had been born of water and the Spirit, and yet did not enter into the kingdom of heaven; and thus it can happen that the same befalls even heretics.
Or if none is born of the Spirit save he who is changed by a true conversion, then all who renounce the world in words and not in deeds are certainly born not of the Spirit but of water alone — men who nevertheless, as Cyprian testifies, are within the Church. For one of two things must necessarily be granted: either those who falsely renounce the world are born of the Spirit (though to their ruin, not to their salvation), and so heretics too may be; or, if that which is written — 'for the holy Spirit of discipline will flee deceit' — avails also to this, that those who falsely renounce the world are not born of the Spirit, then a man can be baptized with water and not be born of the Spirit, and in vain does Nemesianus say, 'neither can the Spirit work without the water, nor the water without the Spirit.'
But now, as has often been said elsewhere, how can it come about that those who do not have one Church should nevertheless have one baptism in common — just as it can come about within the Church herself that those who are not of one spirit (some holy through righteousness, others unclean through greed) should nevertheless have one baptism? For thus it is said, 'one body,' that is, the Church, just as 'one Spirit' and 'one baptism.' Now the rest of what he said rather supports our assertion; for he adduced a testimony from the Gospel: 'That which is born of the flesh is flesh, and that which is born of the Spirit is spirit,' because God is Spirit and He is born of God; and he inferred: 'Therefore all heretics and schismatics, whatsoever they do, are carnal,' the Apostle saying:
'For the works of the flesh are manifest, which are fornication, uncleanness,' and the rest which the Apostle there enumerates, where he also mentioned heresies — this man went on to say: 'since whosoever do these things shall not inherit the kingdom of God.' Then he added and said: 'And so the Apostle condemns, together with all evils, also those who cause division, that is, schismatics and heretics.' It is well that, in enumerating the works of the flesh — among which heresies too are found — he discovered and stated that the Apostle condemns all things together. Let him therefore ask holy Cyprian himself and hear from him how many even within live according to the evil works of the flesh which the Apostle condemns together with heresies, and yet baptize and are baptized.
Why then are heretics alone said to be unable to have baptism, which their fellows in condemnation possess? Januarius of Lambaesis said: 'According to the authority of the holy Scriptures I decree that all heretics must be baptized, and thus admitted into the holy Church.' To this it is answered: According to the authority of the holy Scriptures the Catholic council of the whole world has decreed that even the baptism of Christ found among heretics is not to be disapproved. But if he were to set down testimonies of Scripture, we would show that they are either not against us or even for us — just as, behold, in the case of him who follows him. Lucius of Castra Galbae adduced a testimony from the Gospel, the Lord saying: 'You are the salt of the earth;'
'but if the salt has lost its savor, that which shall be salted with it is worth nothing, except to be cast out and trodden underfoot by men.' As though we were to say that those men themselves, cast out, are worth anything either for their own salvation or for that of others. But even those who seem to be such within are not only spiritually outside, but at the end will be separated bodily as well. For all such are worth nothing; and yet not for that reason is the sacrament of baptism which is in them worth nothing. For even in those who are cast out, if they come to their senses and return, the salvation which had departed returns to them, but the baptism, because it had not departed, does not return. And as to that which the Lord says:
'Go therefore and teach the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit' — He did not permit only the good to baptize, for to the evil He would not say, 'If you forgive anyone their sins, they shall be forgiven them; if you retain anyone's, they shall be retained.' How then do evil men baptize within, who cannot forgive sins? How too do they baptize evil men who are not changed, whose sins are still upon them, as John says: 'He who hates his brother is in darkness even until now'?
But if they are then forgiven, when — though baptized by evil men — they join themselves with inmost charity to the good and righteous through whom sins are forgiven in the Church, so also do those who come from outside and, by the inward bond of peace, draw near to the same framework of the body of Christ. Yet the baptism of Christ is to be acknowledged in both and disapproved in neither — whether before they are converted, though it profits them nothing, or when they are converted, that it may profit them. 'Since these men,' he says, 'by withdrawing from the Church which is one, have become insipid and made contrary, let it be as it is written: The houses of those who are contrary to the law owe cleansing; and it follows,' he says, 'that those who have been baptized and defiled by such contrary men should first be purged and then at last be baptized.'
What then? Are robbers and murderers not contrary to the law that says, 'Thou shalt not kill, thou shalt not steal'? They owe cleansing, therefore; who would deny this? And yet not only whosoever are baptized within by such men, but also those very men, being unchanged, who are baptized, though they still owe purgation that they may be changed, are nevertheless not baptized again once they have been changed. So great is the power in the sacrament of the single baptism that, while we confess that one who is baptized and still lives wickedly ought to be cleansed, we yet forbid that he be baptized any further. Crescens of Cirta said:
'In so great an assembly of most holy fellow-priests, having read the letters of our most beloved Cyprian to Jubaianus and likewise to Stephen — which contain within them so much from the divine Scriptures that we, rightly united through the grace of God, ought to agree — I therefore judge that all heretics or schismatics who shall wish to come to the Catholic Church should not enter before they have been exorcised and baptized, with the sole exception of those who were baptized beforehand in the Catholic Church; who, nevertheless, are to be reconciled through the laying on of hands unto the penance of the Church.' Here we are again admonished to inquire why he said: 'with the sole exception of those who were baptized beforehand in the Catholic Church.'
Was it because they had not lost what they had received within? Then, that which they were able to have outside — why could they not also hand it on? Or is it handed on unlawfully outside? But neither is it held lawfully outside, and yet it is held; so it is given unlawfully outside, but yet it is given. Now what is bestowed on one who returns, who had received within, this same thing is bestowed on one who comes, who had received outside — namely, that he may hold lawfully within what he held unlawfully outside. But perhaps someone may ask what blessed Cyprian's letter to Stephen has to say on this matter, of which mention was made in this opinion, since at the opening of the council it was not mentioned — I believe because it was not thought necessary.
For he said that this very letter too was read in that assembly of fellow-priests, which was certainly done, I think — as is customary — so that the bishops, now gathered, might together take cognizance of that matter also which is contained in that letter. For it does not at all pertain to the present question, and I rather wonder why this man chose to mention it than why mention of it was omitted at the opening of the council. But if anyone supposes that I have been unwilling to bring into the open something contained in it that is necessary to the present cause, let him read it and know that what I say is true; or if he finds anything else, let him refute me.
For that letter has absolutely nothing about the baptism given among heretics or schismatics, which is what we are now treating. Nicomedes of Segermes said: 'My opinion is this: that heretics coming to the Church should be baptized, for the reason that outside, among sinners, they obtain no remission of sins.' To him it is answered: The opinion of the whole Catholic Church is this: that heretics — although in heresy, yet already baptized with the baptism of Christ — coming to the Church should not be baptized. For if there is no remission of sins among sinners, then neither do sinners within forgive sins; and yet those baptized by them are not re-baptized. Monnulus of Girba said: 'The truth of the Catholic Church our mother is ever with us, brethren;'
'it has remained and remains especially in the Trinity of baptism, our Lord saying: Go, baptize the nations in the name of the Father and of the Son and of the Holy Spirit. Since therefore,' he says, 'we plainly know that heretics have neither the Father nor the Son nor the Holy Spirit, those coming to the Church our mother ought to be truly born again and baptized, so that the cancer which they had, and the wrath of condemnation and the taint of error, may be sanctified through the holy and heavenly laver.' To him we reply that the Father and the Son and the Holy Spirit are had, in the sacrament at least, by all who are baptized with a baptism consecrated by the words of the Gospel; but in heart and in life they are not had even by those who live within perversely and abominably. Secundinus of Cedias said:
'Since our Lord Christ says, He who is not with me is against me, and the Apostle John calls those who go out from the Church antichrists, undoubtedly those who are named enemies of Christ and antichrists cannot administer the grace of saving baptism. And therefore I judge that those who flee from the snares of the heretics to the Church must be baptized by us who, by His favor, have been called the friends of God.' To him it is answered that all are adversaries of Christ to whom, when they say, 'Lord, in Thy name we have done many mighty works,' and the other things there spoken, He will say at the end, 'I never knew you; depart from me, all you who work iniquity.'
All this chaff, if it perseveres in malice until the very end — whether some of it fly outside before the winnowing, or seem to be within — is destined for the fire. If, therefore, heretics coming to the Church are for that reason to be baptized, that they may be baptized by the friends of God — surely those greedy men, robbers, murderers are not friends of God? Or are those whom they have baptized to be baptized anew? Felix of Bagai said: 'As a blind man leading a blind man both fall together into the pit, so a heretic baptizing a heretic both fall together into death.' This is true, but not for that reason is what he adds true: 'and therefore,' he says, 'the heretic who baptizes is one who must also be given life, lest we, the living, commune with the dead.' Were not those dead who said:
'Let us eat and drink, for tomorrow we die' — for they did not believe the resurrection of the dead? Those, then, who were corrupted by the evil converse of such men and followed them — did they not fall together with them into the pit? And yet among them were those men, already baptized, to whom the Apostle wrote; nor, however, were they for that reason baptized anew if they were to be corrected. Does not the same Apostle say, 'to be wise according to the flesh is death'? And surely those greedy, cheating, rapacious men, among whom Cyprian himself groaned, were wise according to the flesh. What harm, then, did they do to one living in unity — or who would say that the baptism of Christ, which such men had or gave, was violated by their iniquities? Pollianus of Milevis said:
'It is just that a heretic be baptized in the holy Church.' Nothing indeed briefer could be said; but I think this too is brief: It is just that the baptism of Christ be not blown away in the Church of Christ. Theogenes of Hippo Regius said: 'According to the sacrament of the heavenly grace of God which we have received, we believe in one baptism, which is in the holy Church.' This too can be my own opinion; for it is so balanced that it has nothing against the truth. For we too believe in one baptism, which is in the holy Church. But if he had said, 'which we believe to be in the holy Church only,' it would have had to be answered as to the rest. But now, since it was said thus:
'We believe in one baptism, which is in the holy Church' — so that it was indeed said to be in the holy Church, yet it was not denied to be elsewhere also — whatever he may have meant, there is no need to dispute against these words. For if each point were asked of me — whether baptism were one — I would answer that it is one. Then if I were asked whether this were in the holy Church, I would answer that it is. Thirdly, if it were asked whether I believed this baptism, I would answer that I so believe; and thus I would answer that I believe in one baptism, which is in the holy Church. But if it were asked whether it were in the holy Church only, and not among heretics or schismatics, I would answer, with the whole Church, that I do not so believe.
But since he did not set this down in his opinion, I think it would be unfair for me to add to his words statements against which I might dispute, which I did not find there. For thus, if he were to say, 'There is one water of the river Euphrates which is in paradise,' he would certainly speak truly. But if he were asked whether this water were in paradise only, and were to say that it is so, he would speak falsely. For it is also outside paradise, in these lands into which it flows on from that source. But who is so rash as to say that he would have answered what is false, when he might perhaps have answered what is true? Wherefore the words of this opinion ought not to be held in contradiction, since they in no way hinder the truth. Dativus of Vada said:
'We, as far as in us lies, do not commune with a heretic, unless he has been baptized in the Church and has received the remission of sins.' If you wish him to be baptized on this ground, that he did not receive remission of sins — if within you should find someone who, holding hatred against his brother, was thus baptized, seeing that the Lord who says, 'If you do not forgive, it shall not be forgiven you,' cannot lie, will you order the man, once corrected, to be baptized anew? By no means. So then, neither the heretic. But it is not to be passed over why this man did not simply say, 'We do not commune with a heretic,' but added, 'as far as in us lies.' For he saw that many agreed with this opinion, from whose fellowship, however, lest unity be violated, these men could not separate themselves; and he added:
'as far as in us lies' — plainly showing that not by his own will did he commune with those whom he judged not to have baptism, but that nevertheless all things must be endured for the good of peace and unity. This too those men did who felt that these were not acting rightly, and yet held that which the truth, later more clearly declared, taught, and which the more ancient custom, confirmed by a later council, more firmly persuaded — yet with mutual and anxious devotion they bore with one another, though they held differing views, while preserving charity, being zealous to keep the unity of the Spirit in the bond of peace, until God should reveal to the one party of them, if they were minded otherwise on any point, that also.
Let those hear this by whom, through this council, unity is assailed — through the council by which it is declared how greatly unity is to be loved. Successus of Abbir Germaniciana said: 'To heretics either nothing is lawful or everything is lawful. If they can baptize, they can also give the Holy Spirit; but if they cannot give the Holy Spirit, because they do not have the Holy Spirit, neither can they baptize spiritually. Therefore we judge that heretics must be baptized.' To this man it can be answered in almost as many words thus: 'To murderers either nothing is lawful or everything is lawful. If they can baptize, they can also give the Holy Spirit; but if they cannot give the Holy Spirit, because they do not have the Holy Spirit, neither can they baptize spiritually.
Therefore we judge that those baptized by murderers, or murderers baptized and not changed for the better, should — once they have corrected themselves — be baptized.' But this is not true. For he who hates his brother is a murderer, and Cyprian knew such men within, who certainly baptized. In vain, therefore, are such things said about baptizing heretics. Fortunatus of Thuccabori said: 'Jesus Christ our Lord and God, the Son of God the Father and Creator, built the Church upon Peter — with His voice, upon heresy — and gave the power of baptizing to bishops, not to heretics.'
'Wherefore those who are outside the Church, and, standing against Christ, scatter His sheep and flock, cannot baptize outside.' To this he added 'outside,' so that he might not be answered so briefly. For to this man too it would be answered in almost as many words thus: 'Jesus Christ our Lord and God, the Son of God the Father and Creator, founded the Church upon Peter, not upon iniquity, and gave the power of baptizing to bishops, not to the iniquitous.'
'Wherefore those who do not belong to the rock — upon which those build who hear the words of God and do them — but who, living against Christ by hearing His words and not doing them, and thereby building upon the sand, corrupt His sheep and flock by the example of their ruinous ways, cannot baptize.' Could not this be said with equal plausibility? And yet it is false. For the iniquitous do indeed baptize, since those robbers whom Cyprian reproved as placed together with him in unity were iniquitous. 'But for this reason,' he says, 'he added outside.' Why then can these men not baptize outside? Is it because they are worse by the very fact that they are outside? But it makes no difference to the integrity of baptism how much worse he is who administers it.
For there is not so great a difference between the bad and the worse as there is between the good and the bad; and yet when a bad man baptizes he gives nothing other than a good man gives; therefore also when a worse man baptizes he gives nothing other than one who is less bad. Or does it perhaps pertain, not to the merit of the man, but to the sacrament of baptism itself, that it cannot be given outside? If this were so, it could not be held outside either, and it would be necessary to be baptized as often as anyone, having withdrawn from the Church, returned again to the Church. But now, if we inquire more diligently what 'outside' is — especially since he himself made mention of Peter, upon whom the Church is built — are not those in the Church who are on the rock, and are not those who are not on the rock also not in the Church?
Now therefore let us see whether those who hear the words of Christ and do them not establish their building upon the rock. The Lord Himself contradicts them, saying: 'He who hears these words of mine and does them, I will liken him to a wise man who builds his house upon the rock'; and a little after: 'He who hears these words of mine and does them not, I will liken him to a foolish man who builds his house upon the sand.' If therefore the Church is on the rock, those who are upon the sand, because they are outside the rock, are assuredly outside the Church.
Let us therefore recall how many Cyprian mentions as being, so to speak, placed within, who build upon the sand — that is, who hear the words of Christ and do them not — and who therefore, because they are in the sand, are convicted of being outside the rock, which is outside the Church: yet even as long as they are such and are not yet, or never, changed for the better, they baptize and are baptized, and the baptism they possess remains entire in them, though they are destined for damnation. Nor can it be said in this place:
'For who does all the words of the Lord which are written in that very Gospel sermon, which He concludes by saying that he builds upon the rock who hears those words and does them, but upon the sand he who hears them and does them not?' Because, although not all things are fulfilled by some, yet in the same sermon He set down a remedy, saying: 'Forgive, and it shall be forgiven you.' And after the Lord's Prayer, mentioned and recorded in that same sermon, He says: 'For I say to you: if you forgive men their sins, your Father also will forgive you your sins; but if you do not forgive men, neither will your Father forgive you.' Hence John too says:
'that charity covers a multitude of sins' — which those men certainly did not have, and thereby were building upon the sand, of whom the same Cyprian says that within, in malignant envy, even in apostolic times, they behaved without charity. And therefore they seemed indeed to be within, but were outside, because they were not on that rock by which the Church is signified. Sedatus of Tuburbo said: 'To the degree that water sanctified in the Church by the priest's prayer washes away offenses, to that same degree, infected as it were by a cancer through heretical speech, it heaps up sins.'
'Wherefore with all peaceful strength we must strive that no one, infected and dyed with heretical error, may refuse to receive the singular and true baptism of the Church, by which whoever has not been baptized shall be made a stranger to the kingdom of heaven.' To this it is answered that, if the water is not sanctified when the one praying pours forth, through inexperience, some words of error, then many — not only bad, but even good brethren — within the Church itself do not sanctify the water. For the prayers of many are corrected daily, if they are recited to more learned men, and many things are found in them contrary to the Catholic faith. Surely, if it be shown that some were baptized when those prayers had been said over the water, will they be ordered to be baptized anew? Why so?
Because for the most part the devotion of the one praying overcomes the fault of the prayer, and because those certain Gospel words — without which baptism cannot be consecrated — have such power that through them whatever faulty things are said in the prayer contrary to the rule of faith are so voided, just as a demon is cast out by the name of Christ. For surely a heretic, if he brings a faulty prayer, has not the good affection of charity by which that inexperience might be overcome; and therefore he is like anyone within the Catholic Church who, being envious and malignant — such as Cyprian reproved there — should also bring, as often happens, some prayer in which he speaks contrary to the rule of faith.
For indeed many rush into prayers composed not only by unlearned talkers but even by heretics, and through the simplicity of ignorance, being unable to discern them, they use them, supposing that they are good; nor, however, does that which is perverse in them void what is right therein, but is rather voided by it — just as in a man himself of good hope and approved faith, yet a man, if he holds any view otherwise, that which he rightly holds is not thereby voided, until God reveal to him also that which he holds otherwise.
But if he himself is bad and perverse, even if he says an entire prayer, one in no part contrary to the Catholic faith, he is not thereby righteous because that prayer is right; and if in some points he brings a perverse prayer, God is present to His own Gospel words — without which the baptism of Christ cannot be consecrated — and He Himself sanctifies His own sacrament, so that to a man, whether before he is baptized, or when he is baptized, or afterward at some time truly converted to Him, this very thing may avail unto salvation, which — unless he were converted — would avail unto ruin. But who could not know that it is not the baptism of Christ if the Gospel words, of which the creed consists, are lacking there?
But heretics who do not baptize at all are more easily found than those who do not baptize with those words. And therefore we say that not every baptism — for in many sacrilegious rites of idols men are reported to be baptized — but the baptism of Christ, that is, one consecrated with Gospel words, is everywhere the same, and is not violated by the perversity of any men whatsoever and of any kind whatsoever. Indeed, in this opinion too it is not to be carelessly passed over what he here interposed and said: 'Wherefore with all peaceful strength we must strive that no one, infected with heretical error,' and so forth. For he had regard to those words of blessed Cyprian, who said: 'judging no one, nor removing anyone from the right of communion if he should hold a differing view.'