Writings in Connection with the Donatist Controversy. Bishop of Hippo Saint Augustine
the Party of Donatus, which are also lost; and about the same time he published his refutation of the letter of Parmenianus in answer to Tichonius, in which he handles and solves the famous question, whether, while abiding in unity in the communion of the same sacraments, the wicked pollute the good by their society.[3]
Then followed his seven books On Baptism, included in this volume, in which he shows the emptiness of the arguments of the Donatists for the repetition of baptism; and proves that so far was Cyprian from being on their side, that his letters and conduct are of the highest value as overthrowing their position, and utterly condemning their separation from the Church.
Not long after this, Petilianus, bishop of Cirta or Constantina, the most eminent theologian among the Donatist divines, wrote a letter to his clergy against the Catholics, of which Augustine managed to obtain a copy, though the Donatists used their utmost care to keep it from him; and he replied to it in two books, written at different times,—the first in the year 400, before he was in possession of the whole letter, the remainder in 402. To the first book Petilianus made an answer, of which we gather the main tenour from a third book written by Augustine in reply to it. It appears to have been full of vehement abuse, and to have assumed the question in dispute, that the existence of the true Church, and the catholicity of any branch of it, depended on the purity and orthodoxy of all its ministers; so that the guilt or heresy of any minister would invalidate the whole of his ministerial acts. Hence he argued that Cæcilianus being the spiritual father of the so-called Catholics, and having been a traditor, none of them could possibly have been lawfully baptized, much less rightfully ordained.
Augustine admits neither of his assumptions; but, leaving the guilt or innocence of Cæcilianus as a point which was irrelevant (though practically the case against him utterly broke down), he addresses himself to the other point, and argues most conclusively that all the functions of the clergy in celebrating the rites of the Church being purely ministerial, the efficacy of those rites could in no way depend upon the excellence of the individual minister, but was derived entirely from Christ. Hence there was a certainty of the grace bestowed through the several ordinances, which otherwise there could not possibly have been, had their virtue depended on the character of any man, in whom even an unblemished reputation might have been the fruit of a skilled hypocrisy.
The third treatise in this volume belongs to a later period, being a letter written to Bonifacius, the Roman Count of Africa under Valentinian the Third. He had written to Augustine to consult him as to the best means of dealing with the Donatists; and Augustine in his reply points out to him his mistake in supposing that the Donatists shared in the errors of the Arians, whilst he urges him to use moderation in his coercive measures; though both here and in his answer to Petilianus we find him countenancing the theory that the State has a right to interfere in constraining men to keep within the Church. Starting with a forced interpretation of the words, "Compel them to come in," in Luke xiv. 23, he enunciates principles of coercion which, though in him they were subdued and rendered practically of little moment by the spirit of love which formed so large an element in his character, yet found their natural development in the despotic intolerance of the Papacy, and the horrors of the Inquisition. It is probable that he was himself in some degree misled by confounding the necessity of repressing the violence of the Circumcelliones, which was a real offence against the State, with the expediency of enforcing spiritual unity by temporal authority.
The Donatist treatises have met with little attention from individual editors. There is a dissertation, De Aur. Augustino adversario Donatistarum, by Adrien Roux, published at Louvain in 1838;[4] but it is believed that no treatises of this series have ever before been translated into English, nor are they separately edited. They are in themselves a valuable authority for an important scene in the history of the Church, and afford a good example both of the strength and the weakness of Augustine's writing,—its strength, in the exhaustive way in which he tears to pieces his opponent's arguments, and the clearness with which he exposes the fallacies of their reasoning; its weakness, in the persistency with which he pursues a point long after its discussion might fairly have been closed, as though he hardly knew when he had gained the victory; and his tendency to claim, by right of his position, a vantage-ground which did not in reality belong to him till the superiority of his cause was proved.
J. R. King.
Oxford, March 1870.
THE SEVEN BOOKS OF AUGUSTINE,
BISHOP OF HIPPO,
ON BAPTISM, AGAINST THE DONATISTS.[5]
BOOK FIRST.
HE PROVES THAT BAPTISM CAN BE CONFERRED OUTSIDE THE CATHOLIC COMMUNION BY HERETICS OR SCHISMATICS, BUT THAT IT OUGHT NOT TO BE RECEIVED FROM THEM; AND THAT IT IS OF NO AVAIL TO ANY WHILE IN A STATE OF HERESY OR SCHISM.
CHAP. I.—1. In the treatise which we wrote against the published epistle of Parmenianus to Tichonius, we promised that at some future time we would treat the question of baptism more thoroughly;[6] and indeed, even if we had not made this promise, we are not unmindful that this is a debt fairly due from us to the prayers of our brethren. Wherefore in this treatise we have undertaken, with the help of God, not only to refute the objections which the Donatists have been wont to urge against us in this matter, but also to advance what God may enable us to say in respect of the authority of the blessed martyr Cyprian, which they endeavour to use as a prop, to prevent their perversity from falling before the attacks of truth. And this we propose to do, in order that all whose judgment is not blinded by party spirit may understand that, so far from Cyprian's authority being in their favour, it tends directly to their refutation and discomfiture.
2. In the treatise above mentioned, it has already been said that the grace of baptism can be conferred outside the Catholic communion, just as it can be also there retained. But no one of the Donatists themselves denies that even apostates retain the grace of baptism; for when they return within the pale of the Church, and are converted through repentance, it is never given to them a second time, and so it is ruled that it never could have been lost. So those, too, who in the sacrilege of schism depart from the communion of the Church, certainly retain the grace of baptism, which they received before their departure, seeing that, in case of their return, it is not again conferred on them; whence it is proved, that what they had received while within the unity of the Church, they could not have lost in their separation. But if it can be retained outside, why may it not also be given there? If you say, "It is not rightly given without the pale;" we answer, "As it is not rightly retained, and yet is in some sense retained, so it is not indeed rightly given, but yet it is given." But as, by reconciliation to unity, that begins to be profitably possessed which was possessed to no profit in exclusion from unity, so, by the same reconciliation, that begins to be profitable which without it was given to no profit. Yet it cannot be allowed that it should be said that that was not given which was given, nor that any one should reproach a man with not having given this, while confessing that he had given what he had himself received. For the sacrament of baptism is what the person possesses who is baptized; and the sacrament of conferring baptism is what he possesses who is ordained. And as the baptized person, if he depart from the unity of the Church, does not thereby lose the sacrament of baptism, so also he who is ordained, if he depart from the unity of the Church, does not lose the sacrament of conferring baptism. For neither sacrament may be wronged. If a sacrament necessarily becomes void in the case of the wicked, both must become void; if it remain valid with the wicked, this must be so with both. If, therefore, the baptism be acknowledged which he could not lose who severed himself from the unity of the Church, that baptism must also be acknowledged which was administered by one who by his secession had not lost the sacrament of conferring baptism. For as those who return to the Church, if they had been baptized before their secession, are not rebaptized, so those who return, having been ordained before their secession, are certainly not ordained again; but either they again exercise their former ministry, if the interests of the Church require it, or if they do not exercise it, at any rate they retain the sacrament of their ordination; and hence it is, that when hands are laid on them,[7]