St. Augustine of Hippo (354-430), continued
Chapter 18.--27. On the question of baptism, then, I think that I have argued at sufficient length; and since this is a most manifest schism which is called by the name of the Donatists, it only remains that on the subject of baptism we should believe with pious faith what the universal Church maintains, apart from the sacrilege of schism. And yet, if within the Church different men still held different opinions on the point, without meanwhile violating peace, then till some one clear and simple decree should have been passed by an universal Council, it would have been right for the charity which seeks for unity to throw a veil over the error of human infirmity, as it is written "For charity shall cover the multitude of sins." [1197] For, seeing that its absence causes the presence of all other things to be of no avail, we may well suppose that in its presence there is found pardon for the absence of some missing things.
28. There are great proofs of this existing on the part of the blessed martyr Cyprian, in his letters,--to come at last to him of whose authority they carnally flatter themselves they are possessed, whilst by his love they are spiritually overthrown. For at that time, before the consent of the whole Church had declared authoritatively, by the decree of a plenary Council, [1198] what practice should be followed in this matter, it seemed to him, in common with about eighty of his fellow bishops of the African churches, that every man who had been baptized outside the communion of the Catholic Church should, on joining the Church, be baptized anew. And I take it, that the reason why the Lord did not reveal the error in this to a man of such eminence, was, that his pious humility and charity in guarding the peace and health of the Church might be made manifest, and might be noticed, so as to serve as an example of healing power, so to speak, not only to Christians of that age, but also to those who should come after. For when a bishop of so important a Church, himself a man of so great merit and virtue, endowed with such excellence of heart and power of eloquence, entertained an opinion about baptism different from that which was to be confirmed by a more diligent searching into the truth; though many of his colleagues held what was not yet made manifest by authority, but was sanctioned by the past custom of the Church, and afterwards embraced by the whole Catholic world; yet under these circumstances he did not sever himself, by refusal of communion, from the others who thought differently, and indeed never ceased to urge on the others that they should "forbear one another in love, endeavoring to keep the unity of the Spirit in the bond of peace." [1199] For so, while the framework of the body remained whole, if any infirmity occurred in certain of its members, it might rather regain its health from their general soundness, than be deprived of the chance of any healing care by their death in severance from the body. And if he had severed himself, how many were there to follow! what a name was he likely to make for himself among men! how much more widely would the name of Cyprianist have spread than that of Donatist! But he was not a son of perdition, one of those of whom it is said, "Thou castedst them down while they were elevated;" [1200] but he was the son of the peace of the Church, who in the clear illumination of his mind failed to see one thing, only that through him another thing might be more excellently seen. "And yet," says the apostle, "show I unto you a more excellent way: though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal." [1201] He had therefore imperfect insight into the hidden mystery of the sacrament. But if he had known the mysteries of all sacraments, without having charity, it would have been nothing. But as he, with imperfect insight into the mystery, was careful to preserve charity with all courage and humility and faith, he deserved to come to the crown of martyrdom; so that, if any cloud had crept over the clearness of his intellect from his infirmity as man, it might be dispelled by the glorious brightness of his blood. For it was not in vain that our Lord Jesus Christ, when He declared Himself to be the vine, and His disciples, as it were, the branches in the vine, gave command that those which bare no fruit should be cut off, and removed from the vine as useless branches. [1202] But what is really fruit, save that new offspring, of which He further says, "A new commandment I give unto you, that ye love one another?" [1203] This is that very charity, without which the rest profiteth nothing. The apostle also says: "But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance;" [1204] which all begin with charity, and with the rest of the combination forms one unity in a kind of wondrous cluster. [1205] Nor is it again in vain that our Lord added, "And every branch that beareth fruit, my Father purgeth it, that it may bring forth more fruit," [1206] but because those who are strong in the fruit of charity may yet have something which requires purging, which the Husbandman will not leave untended. Whilst then, that holy man entertained on the subject of baptism an opinion at variance with the true view, which was afterwards thoroughly examined and confirmed after most diligent consideration, his error was compensated by his remaining in catholic unity, and by the abundance of his charity; and finally it was cleared away by the pruning-hook of martyrdom. . . .
2. What, then, do they venture to say, when their mouth is closed [1209] by the force of truth, with which they will not agree? "Cyprian," say they, "whose great merits and vast learning we all know, decreed in a Council, [1210] with many of his fellow-bishops contributing their several opinions, that all heretics and schismatics, that is, all who are severed from the communion of the one Church, are without baptism; and therefore, whosoever has joined the communion of the Church after being baptized by them must be baptized in the Church." The authority of Cyprian does not alarm me, because I am reassured by his humility. We know, indeed, the great merit of the bishop and martyr Cyprian; but is it in any way greater than that of the apostle and martyr Peter, of whom the said Cyprian speaks as follows in his epistle to Quintus? "For neither did Peter, whom the Lord chose first, and on whom He built His Church, [1211] when Paul afterwards disputed with him about circumcision, claim or assume anything insolently and arrogantly to himself, so as to say that he held the primacy, and should rather be obeyed of those who were late and newly come. Nor did he despise Paul because he had before been a persecutor of the Church, but he admitted the counsel of truth, and readily assented to the legitimate grounds which Paul maintained; giving us thereby a pattern of concord and patience, that we should not pertinaciously love our own opinions, but should rather account as our own any true and rightful suggestions of our brethren and colleagues for the common health and weal." [1212] Here is a passage in which Cyprian records what we also learn in holy Scripture, that the Apostle Peter, in whom the primacy of the apostles shines with such exceeding grace, was corrected by the later Apostle Paul, when he adopted a custom in the matter of circumcision at variance with the demands of truth. If it was therefore possible for Peter in some point to walk not uprightly according to the truth of the gospel, so as to compel the Gentiles to judaize, as Paul writes in that epistle in which he calls God to witness that he does not lie; for he says, "Now the things which I write unto you, behold, before God, I lie not;" [1213] and, after this sacred and awful calling of God to witness, he told the whole tale, saying in the course of it, "But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?" [1214] --if Peter, I say, could compel the Gentiles to live after the manner of the Jews, contrary to the rule of truth which the Church afterwards held, why might not Cyprian, in opposition to the rule of faith which the whole Church afterwards held, compel heretics and schismatics to be baptized afresh? I suppose that there is no slight to Cyprian in comparing him with Peter in respect to his crown of martyrdom; rather I ought to be afraid lest I am showing disrespect towards Peter. For who can be ignorant that the primacy of his apostleship is to be preferred to any episcopate whatever? But, granting the difference in the dignity of their sees, yet they have the same glory in their martyrdom. And whether it may be the case that the hearts of those who confess and die for the true faith in the unity of charity take precedence of each other in different points, the Lord Himself will know, by the hidden and wondrous dispensation of whose grace the thief hanging on the cross once for all confesses Him, and is sent on the selfsame day to paradise, [1215] while Peter, the follower of our Lord, denies Him thrice, and has his crown postponed: [1216] for us it were rash to form a judgment from the evidence. But if any one were now found compelling a man to be circumcised after the Jewish fashion, as a necessary preliminary for baptism, this would meet with much more general repudiation by mankind, than if a man should be compelled to be baptized again. Wherefore, if Peter, on doing this, is corrected by his later colleague Paul, and is yet preserved by the bond of peace and unity till he is promoted to martyrdom, how much more readily and constantly should we prefer, either to the authority of a single bishop, or to the Council of a single province, the rule that has been established by the statutes of the universal Church? For this same Cyprian, in urging his view of the question, was still anxious to remain in the unity of peace even with those who differed from him on this point, as is shown by his own opening address at the beginning of the very Council which is quoted by the Donatists. For it is as follows:
Chapter 2.--3. "When, on the calends of September, very many bishops from the provinces of Africa, [1217] Numidia, and Mauritania, with their presbyters and deacons, had met together at Carthage, a great part of the laity also being present; and when the letter addressed by Jubaianus [1218] to Cyprian, as also the answer of Cyprian to Jubaianus, on the subject of baptizing heretics, had been read, Cyprian said: Ye have heard, most beloved colleagues, what Jubaianus, our fellow-bishop, has written to me, consulting my moderate ability concerning the unlawful and profane baptism of heretics, and what answer I gave him,--giving a judgment which we have once and again and often given, that heretics coming to the Church ought to be baptized, and sanctified with the baptism of the Church. Another letter of Jubaianus has likewise been read to you, in which, agreeably to his sincere and religious devotion, in answer to our epistle, he not only expressed his assent, but returned thanks also, acknowledging that he had received instruction. It remains that we severally declare our opinion on this subject, judging no one, nor depriving any one of the right of communion if he differ from us. For no one of us sets himself up as a bishop of bishops, or, by tyrannical terror, forces his colleagues to a necessity of obeying, inasmuch as every bishop, in the free use of his liberty and power, has the right of forming his own judgment, and can no more be judged by another than he can himself judge another. But we must all await the judgment of our Lord Jesus Christ, who alone has the power both of setting us in the government of His Church, and of judging of our acts therein.'"
Chapter 3.--4. Now let the proud and swelling necks of the heretics raise themselves, if they dare, against the holy humility of this address. Ye mad Donatists, whom we desire earnestly to return to the peace and unity of the holy Church, that ye may receive health therein, what have ye to say in answer to this? You are wont, indeed, to bring up against us the letters of Cyprian, his opinion, his Council; why do ye claim the authority of Cyprian for your schism, and reject his example when it makes for the peace of the Church? But who can fail to be aware that the sacred canon of Scripture, both of the Old and New Testament, is confined within its own limits, and that it stands so absolutely in a superior position to all later letters of the bishops, that about it we can hold no manner of doubt or disputation whether what is confessedly contained in it is right and true; but that all the letters of bishops which have been written, or are being written, since the closing of the canon, are liable to be refuted if there be anything contained in them which strays from the truth, either by the discourse of some one who happens to be wiser in the matter than themselves, or by the weightier authority and more learned experience of other bishops, by the authority of Councils; and further, that the Councils themselves, which are held in the several districts and provinces, must yield, beyond all possibility of doubt, to the authority of plenary Councils which are formed for the whole Christian world; and that even of the plenary Councils, the earlier are often corrected by those which follow them, when, by some actual experiment, things are brought to light which were before concealed, and that is known which previously lay hid, and this without any whirlwind of sacrilegious pride, without any puffing of the neck through arrogance, without any strife of envious hatred, simply with holy humility, catholic peace, and Christian charity?
Chapter 4.--5. Wherefore the holy Cyprian, whose dignity is only increased by his humility, who so loved the pattern set by Peter as to use the words, "Giving us thereby a pattern of concord and patience, that we should not pertinaciously love our own opinions, but should rather account as our own any true and rightful suggestions of our brethren and colleagues, for the common health and weal," [1219] --he, I say, abundantly shows that he was most willing to correct his own opinion, if any one should prove to him that it is as certain that the baptism of Christ can be given by those who have strayed from the fold, as that it could not be lost when they strayed; on which subject we have already said much. Nor should we ourselves venture to assert anything of the kind, were we not supported by the unanimous authority of the whole Church, to which he himself would unquestionably have yielded, if at that time the truth of this question had been placed beyond dispute by the investigation and decree of a plenary Council. For if he quotes Peter as an example for his allowing himself quietly and peacefully to be corrected by one junior colleague, how much more readily would he himself, with the Council of his province, have yielded to the authority of the whole world, when the truth had been thus brought to light? For, indeed, so holy and peaceful a soul would have been most ready to assent to the arguments of any single person who could prove to him the truth; and perhaps he even did so, [1220] though we have no knowledge of the fact. For it was neither possible that all the proceedings which took place between the bishops at that time should have been committed to writing, nor are we acquainted with all that was so committed. For how could a matter which was involved in such mists of disputation even have been brought to the full illumination and authoritative decision of a plenary Council, had it not first been known to be discussed for some considerable time in the various districts of the world, with many discussions and comparisons of the views of the bishop on every side? But this is one effect of the soundness of peace, that when any doubtful points are long under investigation, and when, on account of the difficulty of arriving at the truth, they produce difference of opinion in the course of brotherly disputation, till men at last arrive at the unalloyed truth; yet the bond of unity remains, lest in the part that is cut away there should be found the incurable wound of deadly error. . . .
Chapter 6.--7. What then, ye Donatists, what have ye to say to this? If our opinion about baptism is true, yet all who thought differently in the time of Cyprian were not cut off from the unity of the Church, till God revealed to them the truth of the point on which they were in error, why then have ye by your sacrilegious separation broken the bond of peace? But if yours is the true opinion about baptism, Cyprian and the others, in conjunction with whom ye set forth that he held such a Council, remained in unity with those who thought otherwise; why, therefore, have ye broken the bond of peace? Choose which alternative ye will, ye are compelled to pronounce an opinion against your schism. Answer me, wherefore have ye separated yourselves? Wherefore have ye erected an altar in opposition to the whole world? Wherefore do ye not communicate with the Churches to which apostolic epistles have been sent, which you yourselves read and acknowledge, in accordance with whose tenor you say that you order your lives? Answer me, wherefore have ye separated yourselves? I suppose in order that ye might not perish by communion with wicked men. How then was it that Cyprian, and so many of his colleagues, did not perish? For though they believed that heretics and schismatics did not possess baptism, yet they chose rather to hold communion with them when they had been received into the Church without baptism, although they believed that their flagrant and sacrilegious sins were yet upon their heads, than to be separated from the unity of the Church, according to the words of Cyprian, "Judging no one, nor depriving any one of the right of communion if he differ from us." . . .
9. . . . Let us not bring in deceitful balances, to which we may hang what weights we will and how we will, saying to suit ourselves, "This is heavy and this is light;" but let us bring forward the sacred balance out of holy Scripture, as out of the Lord's treasure-house, and let us weigh them by it, to see which is the heavier; or rather, let us not weigh them for ourselves, but read the weights as declared by the Lord. . . .
12. Cease, then, to bring forward against us the authority of Cyprian in favor of repeating baptism, but cling with us to the example of Cyprian for the preservation of unity. For this question of baptism had not been as yet completely worked out, but yet the Church observed the most wholesome custom of correcting what was wrong, not repeating what was already given, even in the case of schismatics and heretics: she healed the wounded part, but did not meddle with what was whole. And this custom, coming, I suppose, from apostolical tradition (like many other things which are held to have been handed down under their actual sanction, because they are preserved throughout the whole Church, though they are not found either in their letters, or in the Councils of their successors),--this most wholesome custom, I say, according to the holy Cyprian, began to be what is called amended by his predecessor Agrippinus. [1238] But, according to the teaching which springs from a more careful investigation into the truth, which, after great doubt and fluctuation, was brought at last to the decision of a plenary Council, we ought to believe that it rather began to be corrupted than to receive correction at the hands of Agrippinus. Accordingly, when so great a question forced itself upon him, and it was difficult to decide the point, whether remission of sins and man's spiritual regeneration could take place among heretics or schismatics, and the authority of Agrippinus was there to guide him, with that of some few men who shared in his misapprehension of this question, having preferred attempting something new to maintaining a custom which they did not understand how to defend; under these circumstances considerations of probability forced themselves into the eyes of his soul, and barred the way to the thorough investigation of the truth. . . .
Chapter 9.--14. "This, moreover," says he, "Agrippinus, a man of excellent memory, with the rest, bishops with him, who at that time governed the Church of the Lord in the province of Africa and Numidia, did establish and, after the investigation of a mutual Council had weighed it, confirm; whose sentence, being both religious and legitimate and salutary in accordance with the Catholic faith and Church, we also have followed." [1244] By this witness he gives sufficient proof how much more ready he would have been to bear his testimony, had any Council been held to discuss this matter which either embraced the whole Church, or at least represented our brethren beyond the sea. [1245] But such a Council had not yet been held, because the whole world was bound together by the powerful bond of custom; and this was deemed sufficient to oppose to those who wished to introduce what was new, because they could not comprehend the truth. Afterwards, however, while the question became matter for discussion and investigation amongst many on either side, the new practice was not only invented, but even submitted to the authority and power of a plenary Council,--after the martyrdom of Cyprian, it is true, but before we were born. [1246] But that this was indeed the custom of the Church, which afterwards was confirmed by a plenary Council, in which the truth was brought to light, and many difficulties cleared away, is plain enough from the words of the blessed Cyprian himself in that same letter to Jubaianus, which was quoted as being read in the Council. [1247] For he says, "But some one asks, What then will be done in the case of those who, coming out of heresy to the Church, have already been admitted without baptism?" where certainly he shows plainly enough what was usually done, though he would have wished it otherwise; and in the very fact of his quoting the Council of Agrippinus, he clearly proves that the custom of the Church was different. Nor indeed was it requisite that he should seek to establish the practice by this Council, if it was already sanctioned by custom; and in the Council itself some of the speakers expressly declare, in giving their opinion, that they went against the custom of the Church in deciding what they thought was right. Wherefore let the Donatists consider this one point, which surely none can fail to see, that if the authority of Cyprian is to be followed, it is to be followed rather in maintaining unity than in altering the custom of the Church; but if respect is paid to his Council, it must at any rate yield place to the later Council of the universal Church, of which he rejoiced to be a member, often warning his associates that they should all follow his example in upholding the coherence of the whole body. For both later Councils are preferred among later generations to those of earlier date; and the whole is always, with good reason, looked upon as superior to the parts. (On Baptism, Against the Donatists, Book I, Chapter 18, through Book II, Chapter 9)
Chapter 23.--31. But what is the precise value of the sanctification of the sacrament (which that thief did not receive, not from any want of will on his part, but because it was unavoidably omitted) and what is the effect on a man of its material application, it is not easy to say. Still, had it not been of the greatest value, the Lord would not have received the baptism of a servant. But since we must look at it in itself, without entering upon the question of the salvation of the recipient, which it is intended to work, it shows clearly enough that both in the bad, and in those who renounce the world in word and not in deed, it is itself complete, though they cannot receive salvation unless they amend their lives. But as in the thief, to whom the material administration of the sacrament was necessarily wanting, the salvation was complete, because it was spiritually present through his piety, so, when the sacrament itself is present, salvation is complete, if what the thief possessed be unavoidably wanting. And this is the firm tradition of the universal Church, in respect of the baptism of infants, who certainly are as yet unable "with the heart to believe unto righteousness, and with the mouth to make confession unto salvation," as the thief could do; nay, who even, by crying and moaning when the mystery is performed upon them, raise their voices in opposition to the mysterious words, and yet no Christian will say that they are baptized to no purpose.
Chapter 24.--32. And if any one seek for divine authority in this matter, though what is held by the whole Church, and that not as instituted by Councils, but as a matter of invariable custom, is rightly held to have been handed down by apostolical authority, still we can form a true conjecture of the value of the sacrament of baptism in the case of infants, from the parallel of circumcision, which was received by God's earlier people, and before receiving which Abraham was justified, as Cornelius also was enriched with the gift of the Holy Spirit before he was baptized. (On Baptism, Against the Donatists, Book 4, Chapters 23-24)
Cyprian writes also to Pompeius [1542] about this selfsame matter, and clearly shows in that letter that Stephen, who, as we learn, was then bishop of the Roman Church, not only did not agree with him upon the points before us, but even wrote and taught the opposite views. But Stephen certainly did not "communicate with heretics," [1543] merely because he did not dare to impugn the baptism of Christ, which he knew remained perfect in the midst of their perversity. For if none have baptism who entertain false views about God, it has been proved sufficiently, in my opinion, that this may happen even within the Church. "The apostles," indeed, "gave no injunctions on the point;" [1544] but the custom, which is opposed to Cyprian, may be supposed to have had its origin in apostolic tradition, just as there are many things which are observed by the whole Church, and therefore are fairly held to have been enjoined by the apostles, which yet are not mentioned in their writings. (On Baptism, Against the Donatists, Book 5, Chapter 23)
To go on to what he says, "that a bishop should be teachable,'" [1562] adding, "But he is teachable who is gentle and meek to learn; for a bishop ought not only to teach, but to learn as well, since he is indeed the better teacher who daily grows and advances by learning better things;" [1563] --in these words assuredly the holy man, endowed with pious charity, sufficiently points out that we should not hesitate to read his letters in such a sense, that we should feel no difficulty if the Church should afterwards confirm what had been discovered by further and longer discussions; because, as there were many things which the learned Cyprian might teach, so there was still something which the teachable Cyprian might learn. But the admonition that he gives us, "that we should go back to the fountain, that is, to apostolic tradition, and thence turn the channel of truth to our times," [1564] is most excellent, and should be followed without hesitation. It is handed down to us, therefore, as he himself records, by the apostles, that there is "one God, and one Christ, and one hope, and one faith, and one Church, and one baptism." [1565] Since then we find that in the times of the apostles themselves there were some who had not the one hope, but had the one baptism, the truth is so brought down to us from the fountain itself, that it is clear to us that it is possible that though there is one Church, as there is one hope, and one baptism, they may yet have the one baptism who have not the one Church; just as even in those early times it was possible that men should have the one baptism who had not the one hope. For how had they one hope with the holy and the just, who used to say, "Let us eat and drink, for to-morrow we die," [1566] asserting that there was no resurrection of the dead? And yet they were among the very men to whom the same apostle says, "Was Paul crucified for you? or were you baptized in the name of Paul?" [1567] For he writes most manifestly to them, saying, "How say some among you that there is no resurrection of the dead?" [1568] (On Baptism, Against the Donatists, Book 5, Chapter 26)
As regards our writings, which are not a rule of faith or practice, but only a help to edification, we may suppose that they contain some things falling short of the truth in obscure and recondite matters, and that these mistakes may or may not be corrected in subsequent treatises. For we are of those of whom the apostle says: "And if ye be otherwise minded, God shall reveal even this unto you." [391] Such writings are read with the right of judgment, and without any obligation to believe. In order to leave room for such profitable discussions of difficult questions, there is a distinct boundary line separating all productions subsequent to apostolic times from the authoritative canonical books of the Old and New Testaments. The authority of these books has come down to us from the apostles through the successions of bishops and the extension of the Church, and, from a position of lofty supremacy, claims the submission of every faithful and pious mind. If we are perplexed by an apparent contradiction in Scripture, it is not allowable to say, The author of this book is mistaken; but either the manuscript is faulty, or the translation is wrong, or you have not understood. In the innumerable books that have been written latterly we may sometimes find the same truth as in Scripture, but there is not the same authority. Scripture has a sacredness peculiar to itself. In other books the reader may form his own opinion, and perhaps, from not understanding the writer, may differ from him, and may pronounce in favor of what pleases him, or against what he dislikes. In such cases, a man is at liberty to withhold his belief, unless there is some clear demonstration or some canonical authority to show that the doctrine or statement either must or may be true. But in consequence of the distinctive peculiarity of the sacred writings, we are bound to receive as true whatever the canon shows to have been said by even one prophet, or apostle, or evangelist. Otherwise, not a single page will be left for the guidance of human fallibility, if contempt for the wholesome authority of the canonical books either puts an end to that authority altogether, or involves it in hopeless confusion. [392] (Reply to Faustus the Manichaean 11.5)
As to Enoch and Elias and Moses, our belief is determined not by Faustus' suppositions, but by the declarations of Scripture, resting as they do on foundations of the strongest and surest evidence. (Reply to Faustus the Manichaean 26.3)
Now that all Faustus' calumnies have been refuted, those at least on the subjects here treated of at large and explained fully as the Lord has enabled me, I close with a word of counsel to you who are implicated in those shocking and damnable errors, that, if you acknowledge the supreme authority of Scripture, you should recognise that authority which from the time of Christ Himself, through the ministry of His apostles, and through a regular succession of bishops in the seats of the apostles, has been preserved to our own day throughout the whole world, with a reputation known to all. There the Old Testament too has its difficulties solved, and its predictions fulfilled. If you ask for demonstration, consider first what you are, how unfit for comprehending the nature of your own soul, not to speak of God; I mean an intelligent comprehension, such as you profess to desire, or to have once desired, and not the notions of a credulous fancy. Admitting this incompetency, which must continue while you remain as you are, you may at least be referred to the natural conviction of every human mind, unless it is corrupted by error, of the perfect unchangeableness and incorruptibility of the nature and substance of God. Admit this, or believe it, and you will no longer be Manichæans, so that in course of time you may become Catholics. (Reply to Faustus the Manichaean 33.9)
To be sure, although on this matter, we cannot quote a clear example taken from the canonical Scriptures, at any rate, on this question, we are following the true thought of Scriptures when we observe what has appeared good to the universal Church which the authority of these same Scriptures recommends to you; thus, since Holy Scripture cannot be mistaken, anyone fearing to be misled by the obscurity of this question has only to consult on this same subject this very Church which the Holy Scriptures point out without ambiguity. (Against Cresconius, taken from Toni Listi, "The Most Catholic Quotes of the Early Church Fathers on Correct Scriptural Interpretation & Authority," found here, taken from Robert B. Eno, Teaching Authority in the Early Church [Wilmington: Michael Glazier, 1984], p. 134)
In all these books those who fear God and are of a meek and pious disposition seek the will of God. And in pursuing this search the first rule to be observed is, as I said, to know these books, if not yet with the understanding, still to read them so as to commit them to memory, or at least so as not to remain wholly ignorant of them. Next, those matters that are plainly laid down in them, whether rules of life or rules of faith, are to be searched into more carefully and more diligently; and the more of these a man discovers, the more capacious does his understanding become. For among the things that are plainly laid down in Scripture are to be found all matters that concern faith and the manner of life,--to wit, hope and love, of which I have spoken in the previous book. After this, when we have made ourselves to a certain extent familiar with the language of Scripture, we may proceed to open up and investigate the obscure passages, and in doing so draw examples from the plainer expressions to throw light upon the more obscure, and use the evidence of passages about which there is no doubt to remove all hesitation in regard to the doubtful passages. And in this matter memory counts for a great deal; but if the memory be defective, no rules can supply the want. (On Christian Doctrine 2.9)
And thus a man who is resting upon faith, hope and love, and who keeps a firm hold upon these, does not need the Scriptures except for the purpose of instructing others. Accordingly, many live without copies of the Scriptures, even in solitude, on the strength of these three graces. So that in their case, I think, the saying is already fulfilled: "Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away." [1755] Yet by means of these instruments (as they may be called), so great an edifice of faith and love has been built up in them, that, holding to what is perfect, they do not seek for what is only in part perfect--of course, I mean, so far as is possible in this life; for, in comparison with the future life, the life of no just and holy man is perfect here. Therefore the apostle says: "Now abideth faith, hope, charity, these three; but the greatest of these is charity:" [1756] because, when a man shall have reached the eternal world, while the other two graces will fail, love will remain greater and more assured. (On Christian Doctrine 1.39)
7. But hasty and careless readers are led astray by many and manifold obscurities and ambiguities, substituting one meaning for another; and in some places they cannot hit upon even a fair interpretation. Some of the expressions are so obscure as to shroud the meaning in the thickest darkness. And I do not doubt that all this was divinely arranged for the purpose of subduing pride by toil, and of preventing a feeling of satiety in the intellect, which generally holds in small esteem what is discovered without difficulty. For why is it, I ask, that if any one says that there are holy and just men whose life and conversation the Church of Christ uses as a means of redeeming those who come to it from all kinds of superstitions, and making them through their imitation of good men members of its own body; men who, as good and true servants of God, have come to the baptismal font laying down the burdens of the world, and who rising thence do, through the implanting of the Holy Spirit, yield the fruit of a two-fold love, a love, that is, of God and their neighbor;--how is it, I say, that if a man says this, he does not please his hearer so much as when he draws the same meaning from that passage in Canticles, where it is said of the Church, when it is being praised under the figure of a beautiful woman, "Thy teeth are like a flock of sheep that are shorn which came up from the washing, whereof every one bears twins, and none is barren among them?" [1762] Does the hearer learn anything more than when he listens to the same thought expressed in the plainest language, without the help of this figure? And yet, I don't know why, I feel greater pleasure in contemplating holy men, when I view them as the teeth of the Church, tearing men away from their errors, and bringing them into the Church's body, with all their harshness softened down, just as if they had been torn off and masticated by the teeth. It is with the greatest pleasure, too, that I recognize them under the figure of sheep that have been shorn, laying down the burthens of the world like fleeces, and coming up from the washing, i.e., from baptism, and all bearing twins, i.e., the twin commandments of love, and none among them barren in that holy fruit.
8. But why I view them with greater delight under that aspect than if no such figure were drawn from the sacred books, though the fact would remain the same and the knowledge the same, is another question, and one very difficult to answer. Nobody, however, has any doubt about the facts, both that it is pleasanter in some cases to have knowledge communicated through figures, and that what is attended with difficulty in the seeking gives greater pleasure in the finding.--For those who seek but do not find suffer from hunger. Those, again, who do not seek at all because they have what they require just beside them often grow languid from satiety. Now weakness from either of these causes is to be avoided. Accordingly the Holy Spirit has, with admirable wisdom and care for our welfare, so arranged the Holy Scriptures as by the plainer passages to satisfy our hunger, and by the more obscure to stimulate our appetite. For almost nothing is dug out of those obscure passages which may not be found set forth in the plainest language elsewhere. (On Christian Doctrine 6)
7. "For I shall see Thy heavens, the works of Thy fingers" (ver. 3). We read that the law was written with the finger of God, and given through Moses, His holy servant: by which finger of God many understand the Holy Ghost. [292] Wherefore if, by the fingers of God, we are right in understanding these same ministers filled with the Holy Ghost, by reason of this same Spirit which worketh in them, since by them all holy Scripture has been completed for us; we understand consistently with this, that, in this place, the books of both Testaments are called "the heavens." Now it is said too of Moses himself, by the magicians of king Pharaoh, when they were conquered by him, "This is the finger of God." [293] And what is written, "The heavens shall be rolled up as a book." [294] Although it be said of this æthereal heaven, yet naturally, according to the same image, the heavens of books are named by allegory. "For I shall see," he says, "the heavens, the works of Thy fingers:" that is, I shall discern and understand the Scriptures, which Thou, by the operation of the Holy Ghost, hast written by Thy ministers.
8. Accordingly the heavens named above also may be interpreted as the same books, where he says, "For Thy glory hath been raised above the heavens:" so that the complete meaning should be this, "For Thy glory hath been raised above the heavens;" for Thy glory hath exceeded the declarations of all the Scriptures: "Out of the mouth of babes and sucklings Thou hast made perfect praise," that they should begin by belief in the Scriptures, who would arrive at the knowledge of Thy glory: which hath been raised above the Scriptures, in that it passeth by and transcends the announcements of all words and languages. Therefore hath God lowered the Scriptures even to the capacity of babes and sucklings, as it is sung in another Psalm, "And He lowered the heaven, and came down:" [295] and this did He because of the enemies, who through pride of talkativeness, being enemies of the cross of Christ, even when they do speak some truth, still cannot profit babes and sucklings. So is the enemy and defender destroyed, who, whether he seem to defend wisdom, or even the name of Christ, still, from the step of this faith, [296] assaults that truth, which he so readily makes promise of. Whereby too he is convicted of not possessing it; since by assaulting the step thereof, namely faith, he knows not how one should mount up thereto. Hence then is the rash and blind promiser of truth, who is the enemy and defender, destroyed, when the heavens, the works of God's fingers, are seen, that is, when the Scriptures, brought down even to the slowness of babes, are understood; and by means of the lowness of the faith of the history, which was transacted in time, they raise them, well nurtured and strengthened, unto the grand height of the understanding of things eternal, up to those things which they establish. [297] For these heavens, that is, these books, are the works of God's fingers; for by the operation of the Holy Ghost in the Saints they were completed. For they that have regarded their own glory rather than man's salvation, have spoken without the Holy Ghost, in whom are the bowels of the mercy of God. (On the Psalms, Psalm 8, 7-8)
This Mediator, having spoken what He judged sufficient first by the prophets, then by His own lips, and afterwards by the apostles, has besides produced the Scripture which is called canonical, which has paramount authority, and to which we yield assent in all matters of which we ought not to be ignorant, and yet cannot know of ourselves. For if we attain the knowledge of present objects by the testimony of our own senses, [451] whether internal or external, then, regarding objects remote from our own senses, we need others to bring their testimony, since we cannot know them by our own, and we credit the persons to whom the objects have been or are sensibly present. Accordingly, as in the case of visible objects which we have not seen, we trust those who have, (and likewise with all sensible objects,) so in the case of things which are perceived [452] by the mind and spirit, i.e., which are remote from our own interior sense, it behoves us to trust those who have seen them set in that incorporeal light, or abidingly contemplate them. (City of God 11.3)
Receive, my children, the Rule of Faith, which is called the Symbol (or Creed [1762] ). And when ye have received it, write it in your heart, and be daily saying it to yourselves; before ye sleep, before ye go forth, arm you with your Creed. The Creed no man writes so as it may be able to be read: but for rehearsal of it, lest haply forgetfulness obliterate what care hath delivered, let your memory be your record-roll: [1763] what ye are about to hear, that are ye to believe; and what ye shall have believed, that are about to give back with your tongue. For the Apostle says, "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." [1764] For this is the Creed which ye are to rehearse and to repeat in answer. These words which ye have heard are in the Divine Scriptures scattered up and down: but thence gathered and reduced into one, that the memory of slow persons might not be distressed; that every person may be able to say, able to hold, what he believes. For have ye now merely heard that God is Almighty? But ye begin to have him for your father, when ye have been born by the church as your Mother. (On the Creed: A Sermon to Catechumens 1)
II. 5. But, as I had begun to say, let us not listen to “you say this, I say that” but let us listen to “the Lord says this.” Certainly, there are the Lord’s books, on whose authority we both agree, to which we concede, and which we serve; there we seek the Church, there we argue our case. . . .
XI, 27. Here indeed it is omitted how many days he was with them after he showed himself after his passion alive to their eyes and hands. But the Acts of the Apostles is not silent where by this same demonstration of the Lord’s words the Church that would exist throughout the world is announced. Nobody is allowed altogether to doubt unless he doubts in his own faith in Holy Scripture, that it is the visible city of Jerusalem from which the Church began after the resurrection and ascension of our Lord Jesus Christ and that he did not wish to show them anything other than the places of this land where he would give it a beginning and how he would spread it from there through all places. For thus it is written in the Acts of the Apostles, First, Theophilus, I spoke of all that Jesus did and taught until the day he chose the apostles through the Holy Spirit commanding them to preach the Gospel; after his suffering he preached himself about the kingdom of God. While he stayed with them he ordered them not to leave Jerusalem but to wait for his promise, which you have heard, he said, from my own mouth, that John indeed baptized with water but you will be baptized with the Holy Spirit, which you will receive after not many days. But, coming together they asked him, “Lord at this time will you restore the Kingdom of Israel?” He answered them, “It is not for you to know the times which the Father has placed in his own power, but you will receive the power of the Holy Spirit coming from above upon you, and you will be my witnesses in Jerusalem, in all Judea and Samaria and to the ends of the earth” (Acts 1:1-8). See, it is obvious here from where the Church would begin and where it would go.
XI, 28. What do they say to this, they who so arrogantly call themselves Christians and so openly contradict Christ. We hold to this Church, we admit no human accusations against those divine utterances. It moves us greatly that our Lord, whom not to believe is sacrilegious and impious, in his last words spoken on earth, left this last saving evidence of the primitive church. For having said these things, he soon ascended into heaven. He wished to fortify our ears against those whom he had predicted in earlier times would rise up and say Look, here is the Christ. Look, there he is (Mt. 24:23). He warned us not to believe them. Nor is there any excuse for us if we believe them against the voice of our shepherd that is so clear, so open, so obvious that no one whether insensible or slow witted could say, “I didn’t understand,” for who wouldn’t understand Thus it is fitting that the Christ suffer and rise on the third day, and that repentance and forgiveness of sins be proclaimed in his name to all the nations, beginning from Jerusalem (Luke 24:46-47). Who wouldn’t understand You will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth. When he had said this he was lifted up and a cloud took him up and they saw him going into heaven (Acts 1:8-10). What is this I ask? When these last words are heard of a dying man who would go among the dead, no one says he lied, and he is judged an impious heretic who perchance makes light of them. So how do we flee the wrath of God if, either not believing or belittling, we spurn the last words of the only son of God, our Lord and savior, who would go to heaven and from there watch who neglects these words and who observes them and then would come to judge concerning all of them. I have the most obvious voice of my shepherd commending the Church to me without any ambiguity. I will blame myself if I should be led astray or wander from his flock which is the Church itself, through the words of men when he has especially warned me, saying, those who are my sheep hear my voice and follow me (John 10:27). See, his voice is clear and open. Having heard it, who does not follow him? How will he dare to say he is his sheep? No one tells me “O, what does Donatus say, what does Parmenianus say, or Pontius or any of them? No one agrees with the catholic bishops if they are anywhere by chance mistaken in holding any opinion contrary against the canonical Scriptures of God. But if they maintain the bond of unity and love and they fall into error, it will be done to them what the Apostle says if you think differently about anything, this too God will reveal to you (Phil. 3:15). But now those divine utterances about the universal Church are so obvious that the heretics cannot rant against them unless out of perversity of mind or blind rage. . . .
XIX, 49. Once these snares of delays have been laid aside let him show that the Church should be preserved in Africa alone with so many other nations lost or that it should be repaired and fulfilled among all nations from Africa. Let him show this that he not say, “it is true because I say this or because my colleague has said this or some colleagues of mine or our bishops or clergy or laity or it is true for this reason that Donatus or Pontius or somebody else has performed these or those miracles or that men pray to the memory of our dead or that these or those facts are relevant here or that our brother or sister has had some vision while awake or has dreamed some vision while asleep.” Let these fictions of lying men or omens of treacherous spirits be removed. Or is it not true what is said, if some miracles of the heretics were performed we should be very cautious, because the Lord said that certain men would be deceitful who by performing some signs would deceive the elect, if that were possible. He adds vehemently, take note, I have told you beforehand (Mt 24:25). The Apostle also warns about this now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and the teachings of demons (1Tim 4:1). Moreover, if anyone praying in memory of heretics is heard, not by merit of the location but by merit of his desire does he receive good or ill. Thus it is written the spirit of the Lord has filled the world (Wis 1:7) and a jealous ear hears all things (Wis 1:10). Many are heard by an angry God of whom the Apostle says God gave them up to the lust of their hearts (Rom 1:24) and to many a favorable God does not bestow what they wish that he might bestow what is useful. The Apostle said the same thing about the goad of his flesh, the angel of Satan, which he said was given to him to box him lest he become insolent from the greatness of his revelation three times I appealed to the Lord about this that it would leave me, and he said to me “My grace is sufficient for you for power is made perfect in weakness” (2Cor. 12:8-9). Do we not read that some are heard by the Lord God on the peaks of the mountains of Judea, which heights nevertheless were displeasing to God so that the kings who didn’t overturn them were found with fault and those who overturned them were praised? From this it is understood that the condition of the petitioner is stronger than the place of the petition. Concerning false visions let them read what was written that even Satan disguises himself as an angel of the light (2Cor 11:14) and that dreams have deceived many (Sir. 34:7). Let them also hear what the pagans say was miraculously done or seen from their temples and yet the gods of the peoples are demons but the Lord made the heavens (Ps 96:5). Therefore, many are heard and in many ways, not just catholic Christians but also pagans and Jews and heretics given over to various errors and superstitions. They are however heard either by deceiving spirits who nevertheless do nothing unless they are allowed, God judging ineffably from on high what should be bestowed to each person, whether by God himself either for the punishment of wickedness or for the consolation of misery or for a warning to seek eternal salvation. No one arrives at that salvation and eternal life unless he have Christ as his head. No one can have Christ as his head unless he be in his body, which is the Church, which we ought to acknowledge just as the head itself in the Holy canonical Scriptures, and not seek in the various murmurs, opinions, deeds, words, and visions of men.
XIX, 50. Let no one who is prepared to respond to me therefore set this before me that I don’t say that I should be believed that the communion of Donatus is not the Church of Christ on this account, that certain men who were bishops among them were convicted by ecclesiastical, municipal, and judicial decrees of having given divine instruments over to the flames, or that in the judgment of the bishops, which they sought from the emperor, they did not maintain their case or that appealing to the emperor himself they even deserved a sentence from him against them or that there are such leaders of the Circumcellians among them, or that the Circumecellians commit such evil, or that there are those among them who cast themselves from precipices or sacrifice others to be consumed in flames whom they themselves burned or they force their slaughter upon unwilling men through terror and they seek so many voluntary and insane deaths so that they will be loved by people or that these drunken flocks of vagabonds mixed with wantonness bury themselves day and night in wine at their tombs and annihilate themselves in disgrace. May this crowd be the chaff and not judge the grain if they adhere to the Church. But they may not show whether they adhere to the Church unless from the canonical books of the divine Scriptures since we do not say that it should be believed of us that we are in the Church of Christ on this account that Optatus of Milevis or Ambrose of Milan or countless other bishops in communion with us commended that Church to which we adhere or that this Church was preached by the councils of our colleagues or that throughout the whole world, in the holy places that our communion frequents, so many miracles either of answered prayers or of healings are performed that the bodies of martyrs that lay hidden for so many years were revealed to Ambrose because they could hear many petitioners and a man blind for many years who was well known in the city of Milan received his sight at those bodies or since this one saw in a dream and that one heard in an ecstasy either that he should not go to Donatus’ sect or that he should abandon Donatus’ sect. Whatever such things happened in the catholic Church should therefore be approved of. Because they happen in the catholic Church, the Church is not therefore shown to be catholic, just because these things happen in it. The Lord Jesus himself, when he rose from the dead, offered his body to be seen by the eyes of his disciples and touched with their hands in case they nevertheless think they experienced some trick. He considered them more strengthened by the evidence of the law, the prophets, and the psalms, showing what was predicted earlier was fulfilled in him. So he commends his Church, saying that repentance and the forgiveness of sins is to be proclaimed to all nations beginning from Jerusalem. He asserted that this was written in the law, the prophets, and the psalms; we adhere to this commended by his own mouth. This is the evidence of our case, this the foundation, this the support.
XIX, 51. We read in the Acts of the Apostles that it was said of certain believers that they daily examined the Scriptures to see whether these things were so. Certainly, what are these Scriptures, unless the canonical ones of the law and the prophets? To this are added the Gospels, the apostolic Epistles, the Acts of the Apostles, the Apocalypse of John. Examine all these and bring forth something obvious by which you might show that the Church either remained in Africa alone or would come out of Africa so that what the Lord said might be fulfilled, this good news will be proclaimed throughout the world as a testimony to all the nations; and then the end will come (Mt. 24:14). But bring forth something which doesn’t need an interpreter nor from which it might be demonstrated by you something that was said on another matter and that you dared twist to your own opinion. You see that single thing that you are accustomed to bring forth where you pasture them, where you make them lie down at noon (Cant. 1:6) how when we examine all these words in this passage for a while, it indicates something other than you think, and if it means what you want, the Maximinianists would overcome you in this, for at noon whoever are in the province of Byzacian Tripoli, where they are, more than in Numidia where you are in power. They can so much more faithfully and clearly glory in the noon that you could not exclude them from this interpretation unless you hold the true catholic understanding of these words, showing them that according to the four corners of the world the noon is more from the south than from Africa [i.e. the southwest], but according to the figurative speech of the Scriptures, the perfect illumination of the mind and the greatest fervor of love is called the noon, whence it is written your gloom will be like the noonday (Is. 58:10). Therefore, bring forth something that may not be more truly interpreted against you but that does not need an interpreter, just as this doesn’t need an interpreter in your offspring all nations will be blessed (Gen 22:18), since the offspring of Abraham as Christ is not my interpretation but the Apostle’s; just as this doesn’t need an interpreter you shall be called my delight and your land the whole world (Is. 62:4), since it is spoken to her whom no Christian understands as other than the Church of Christ; just as this doesn’t need an interpreter all the ends of the earth shall remember and turn to the Lord and all the lands of the nations shall worship in his sight for dominion is his and he rules over the nations (Ps. 22:27-28 ) since it is written in this psalm where the passion of the Lord is also revealed by the witness of the Gospel; just as this doesn’t need an interpreter it is fitting that Christ suffer and rise again on the third day and that repentance and the forgiveness of sins be proclaimed in his name to all the nations beginning from Jerusalem (Luke 24:46-47); just as this doesn’t need an interpreter and you will be my witnesses in Jerusalem, in all Judea and Samaria to the ends of the earth (Acts 1:8) for the following history, strengthened by canonical documents testifies that the Church began from Jerusalem and went from there around Judea, Samaria, and the other nations; just as this doesn’t need an interpreter and this good news will be proclaimed as a testimony to all nations and then the end will come (Mt. 24:14), for when he was questioned about the end of this age after he spoke about the beginnings of birthpangs he said the end is not yet (Mt. 24:6), he foretold that the end would be after the preaching of the Gospel in the whole world to all nations; just as this doesn’t need an interpreter, the Lord himself whom no one can contradict interpreted it and expounded it in this parable which he himself told and he said the good seed was the children of the kingdom, the field was the world, and the harvest was the end of the age. Bring forth one such thing by which it might very openly be declared that Africa was either left alone among the remainder or alone was preserved as the beginning of renewing and filling the world. It is not commended by so much evidence that Africa was left alone or from it alone the world was renewed and fulfilled. But if you cannot show what we so justly ask of you, submit to the truth, be silent, go to sleep, and awaken from rage into salvation. . . .
XX, 56. For this reason, if the evidence of the canonical Scriptures needs no interpreter, which commends the Church standing in communion with the whole world and you can find no such right for your separation in Africa established from the same books, you do not justly complain of persecution which the Church endures more gravely the more broadly it is spread and it bears all things in faith, hope, and love, not just such things which your Circumcellians and such other inflict on their members where they can but all scandals of various injustices abounding throughout the whole world, concerning which the Lord shouted woe to the world because of scandals (Mt. 18:7). . . .
XXIV, 71. Why should I bring forth more things then? Whoever would think to respond to this epistle, let him search through the Scriptures and either let him bring forth clear evidence concerning Africa in which alone or from which alone Donatus’ sect is (which he cannot bring forth, since Scripture cannot be opposed to these clear citations we have brought forth) or if he seeks credulous followers of his suspicions or charges or slanders and he wishes to lead them to another gospel (but there is no other) and preach to us one other than what we have received, even if he were an angel from heaven, there would have been an anathema, since the devil, who also fell from heaven because he did not stand in the truth preached to man something other than what he had received from the Lord God, if there were an anathema upon man, these first parents of our flesh would not have fallen into the punishment of death nor would they have departed from that place of happiness. (On the Unity of the Church 2-24) - From William Webster's translation, found here (some formatting may be slightly altered, such as some of the italics)
Part Eight: St. Augustine of Hippo, and Part Ten: Augustine of Hippo, continued
Back to Introduction and Table of Contents
Published on the feast of St. Thomas More, my patron saint, and also of St. John Fisher and St. Paulinus of Nola
Posts
No comments:
Post a Comment