The Seventh Council of Carthage under Cyprian.1    [On councils, see Oxford trans., pp. 232, 240.]

Concerning the Baptism of Heretics. The Judgment of Eighty-Seven Bishops on the Baptism of Heretics.

Proœmium.—When Stephen, Bishop of Rome, Had by His Letters Condemned the Decrees of the African Council on the Baptism of Heretics, Cyprian Lost No Time in Holding Another Council at Carthage with a Greater Number of Bishops. Having Therefore Summoned Eighty-Seven Bishops from Africa, Numidia, and Mauritania, Who Assembled at Carthage in the Kalends of September, a.d. 258, This Third Council on the Same Matter of Baptism Was Then Celebrated; At the Beginning of Which, After the Letters on Either Side Had Been Read, Cyprian, by Implication, Condemns the Assumption of Stephen.2    Of this council there exists no further memorials than such as have been here collected from Cyprian, and from St. Augustine, De Baptismo contra Donatistas, book iii. ch. iv., v., and vi., and book vii. ch. i.; and in these nothing else is contained than the judgments of the eighty-seven bishops on the nullity of baptism administered by heretics. If any one desires to see these judgments impugned, let him consult Augustine as above. The results of this council are given in Ep. lxxi. p. 378, supra.

When, in the kalends of September, a great many bishops from the provinces of Africa, Numidia, and Mauritania, had met together at Carthage, together with the presbyters and deacons, and a considerable part of the congregation who were also present; and when the letter of Jubaianus written to Cyprian had been read, as also the reply of Cyprian to Jubaianus, about baptizing heretics, and what the same Jubaianus had subsequently rejoined to Cyprian,—Cyprian said: You have heard, my dearly beloved colleagues, what Jubaianus our co-bishop has written to me, taking counsel of my poor intelligence concerning the unlawful and profane baptism of heretics, as well as what I wrote in answer to him, decreeing, to wit, what we have once and again and frequently determined, that heretics who come to the Church must be baptized and sanctified by the baptism of the Church. Moreover, another letter of Jubaianus has also been read to you, wherein, replying, in accordance with his sincere and religious devotion, to my letter, he not only acquiesced in what I had said, but, confessing that he had been instructed thereby, he returned thanks for it. It remains, that upon this same matter each of us should bring forward what we think, judging no man, nor rejecting any one from the right of communion, if he should think differently from us. For neither does any of us set himself up as a bishop of bishops,3    Of course this implies a rebuke to the assumption of Stephen, [“their brother,” and forcibly contrasts the spirit of Cyprian with that of his intolerant compeer]. nor by tyrannical terror does any compel his colleague to the necessity of obedience; since every bishop, according to the allowance of his liberty and power, has his own proper right of judgment, and can no more be judged by another than he himself can judge another.4    [This, then is the primitive idea of the relations existing, mutually, among bishops as brethren.] But let us all wait for the judgment of our Lord Jesus Christ, who is the only one that has the power both of preferring us in the government of His Church, and of judging us in our conduct there.

Cæcilius of Bilta5    Scil. of Mauritania; possibly, says the Oxford translator, Bidil, Bita, or “urbs Abitensis.” said: I know only one baptism in the Church, and none out of the Church. This one will be here, where there is the true hope and the certain faith. For thus it is written: “One faith, one hope, one baptism;”6    Eph. iv. 5. not among heretics, where there is no hope, and the faith is false, where all things are carried on by lying; where a demoniac exorcises; where one7    According to some editions, “the sacrilegious man,” etc. whose mouth and words send forth a cancer puts the sacramental interrogation;8    “Sacramentum interrogat.” the faithless gives faith; the wicked bestows pardon of sins; and Antichrist baptizes in the name of Christ; he who is cursed of God blesses; he who is dead promises life; he who is unpeaceful gives peace; the blasphemer calls upon God; the profane person administers the office of the priesthood; the sacrilegious person establishes an altar. In addition to all these things, there is also this evil, that the priests of the devil dare to celebrate the Eucharist; or else let those who stand by them say that all these things concerning heretics are false. Behold to what kind of things the Church is compelled9    By the despotism of Stephen. to consent, and is constrained without baptism, without pardon of sins, to hold communion. And this thing, brethren, we ought to flee from and avoid, and to separate ourselves from so great a wickedness, and to hold one baptism, which is granted by the Lord to the Church alone.

Primus of Misgirpa10    A city of Zeugitana. Augustine calls this bishop Felix, and speaks of him as the first of that name who spoke.—Fell. said: I decide, that every man who comes to us from heresy must be baptized. For in vain does he think that he has been baptized there, seeing that there is no baptism save the one and true baptism in the Church; because not only is God one, but the faith is one, and the Church is one, wherein stands the one baptism, and holiness, and the rest. For whatever is done without, has no effect of salvation.

Polycarp from Adrumetum11    This is the Polycarp referred to in Ep. xliv. p. 322, supra. Adrumetum was a colony on the coast, about eighty-five miles from Carthage. said: They who approve the baptism of heretics make void our baptism.

Novatus of Thamugada12    In Numidia. said: Although we know that all the Scriptures give witness concerning the saving baptism, still we ought to declare our faith, that heretics and schismatics who come to the Church, and appear to have been falsely baptized, ought to be baptized in the everlasting fountain; and therefore, according to the testimony of the Scriptures, and according to the decree of our colleagues, men of most holy memory, that all schismatics and heretics who are converted to the Church must be baptized; and moreover, that those who appeared to have been ordained must be received among lay people.

Nemesianus of Thubunæ13    In Mauritania Cæsariensis. said: That the baptism which heretics and schismatics bestow is not the true one, is everywhere declared in the Holy Scriptures, since their very leading men are false Christs and false prophets, as the Lord says by Solomon:  “He who trusteth in that which is false, he feedeth the winds; and the very same, moreover, followeth the flight of birds. For he forsaketh the ways of his own vineyard, he has wandered from the paths of his own little field. But he walketh through pathless places, and dry, and a land destined for thirst; moreover, he gathereth together fruitless things in his hands.”14    Prov. ix. 12, LXX. And again: “Abstain from strange water, and from the fountain of another do not drink, that you may live a long time; also that the years of life may be added to thee.”15    Prov. ix. 19. And in the Gospel our Lord Jesus Christ spoke with His divine voice, saying, “Except a man be born again of water and the Spirit, he cannot enter the kingdom of God.”16    John iii. 5. This is the Spirit which from the beginning was borne over the waters; for neither can the Spirit operate without the water, nor the water without the Spirit.  Certain people therefore interpret for themselves ill, when they say that by imposition of the hand they receive the Holy Ghost, and are thus received, when it is manifest that they ought to be born again in the Catholic Church by both sacraments. Then indeed they will be able to be sons of God, as says the apostle: “Taking care to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, as ye have been called in one hope of your calling; one Lord, one faith, one baptism, one God.”17    Eph. iv. 3–6. All these things speaks the Catholic Church.18    [He has no idea that this voice proceeds from any one bishop.] And again, in the Gospel the Lord says: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; because God is a Spirit, and he is born of God.”19    John iii. 6. Therefore, whatsoever things all heretics and schismatics do are carnal, as the apostle says:  “For the works of the flesh are manifest, which are, fornications, uncleannesses, incest, idolatries, witchcrafts, hatreds, contentions, jealousy, anger, divisions, heresies, and the like to these; concerning which have told you before, as I also foretell you now, that whoever do such things shall not inherit the kingdom of God.”20    Gal. v. 19–21. And thus the apostle condemns, with all the wicked, those also who cause division, that is, schismatics and heretics. Unless therefore they receive saving baptism in the Catholic Church, which is one, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord Christ.

Januarius of Lambesis21    In Numidia. said: According to the authority22    [This appeal to Scripture against Stephen must be noted, whatever we may think of his conclusions.] of the Holy Scriptures, I decree that all heretics must be baptized, and so admitted into the holy Church.

Lucius of Castra Galbæ23    Or Gilba. said: Since the Lord in His Gospel said, “Ye are the salt of the earth: but if the salt should have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out of doors, and to be trodden under foot of men.”24    Matt. v. 13. And again, after His resurrection, sending His apostles, He gave them charge, saying, “All power is given unto me, in heaven and in earth. Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”25    Matt. xxviii. 18, 19. Since, therefore, it is manifest that heretics—that is, the enemies of Christ—have not the sound confession of the sacrament; moreover, that schismatics cannot season others with spiritual wisdom, since they themselves, by departing from the Church, which is one, having lost the savour, have become contrary to it,—let it be done as it is written, “The house of those that are contrary to the law owes a cleansing.”26    Prov. xiv. 9, LXX. And it is a consequence that those who, having been baptized by people who are contrary to the Church, are polluted, must first be cleansed, and then at length be baptized.

Crescens of Cirta27    Cirta Julia in Numidia. said: In such an assembly of most holy fellow-priests, as the letters of our most beloved Cyprian to Jubaianus and also to Stephen have been read, containing in them so much of the holy testimonies which descend from the divinely made Scriptures, that with reason we ought, all being made one by the grace of God, to consent to them; I judge that all heretics and schismatics who wish to come to the Catholic Church, shall not be allowed to enter without they have first been exorcised and baptized; with the exception of those indeed who may previously have been baptized in the Catholic Church, and these in such a way that they may be reconciled to the penitence of the Church by the imposition of hands.

Nicomedes of Segermæ28    In Numidia. said: My opinion is this, that heretics coming to the Church should be baptized, for the reason that among sinners without they can obtain no remission of sins.

Munnulus29    Ep. liii. p. 336, supra. Munnulus is mentioned as one of the bishops who write with Cyprian to Cornelius. He is there called “Monulus.” of Girba30    Gerra. said: The truth of our Mother31    [Testimony to the meaning of the Holy Catholic Church in the Nicene Creed.] the Catholic Church, brethren, hath always remained and still remains with us, and even especially in the Trinity of baptism, as our Lord says, “Go ye and baptize the nations, in the name of the Father, of the Son, and of the Holy Spirit.”32    Matt. xxviii. 19.  Since, then, we manifestly know that heretics have not either Father, or Son, or Holy Spirit, they ought, when they come to the Church our Mother, truly to be born again and to be baptized; that the cancer which they had, and the anger of damnation, and the witchery of error, may be sanctified by the holy and heavenly laver.

Secundinus of Cedias33    Perhaps Quidias in Mauritania Cæsariensis. said: Since our Lord Christ says, “He who is not with me is against me;”34    Matt. xii. 30. and John the apostle calls those who depart from the Church Antichrists—undoubtedly enemies of Christ—any such as are called Antichrists cannot minister the grace of saving baptism. And therefore I think that those who flee from the snares of the heretics to the Church must be baptized by us, who are called friends of God, of His condescension.

Felix of Bagai35    In Numidia. Here was held the Donatist “Concilium Bagaiense” of 310 bishops (Oxford ed.). said: As, when the blind leads the blind, they fall together into the ditch; so, when the heretic baptizes a heretic, they fall together into death. And therefore a heretic must be baptized and made alive, lest we who are alive should hold communion with the dead.

Polianus of Mileum36    In Numidia. said: It is right that a heretic be baptized in the holy Church.

Theogenes of Hippo Regius37    The See of St. Augustine in Numidia, 218 miles from Carthage, and 160 miles from Hippo Diarrhytus. See p. 571, infra. said: According to the sacrament of God’s heavenly grace which we have received, we believe one baptism which is in the holy Church.

Dativus of Badis38    Badea, or Badel, in Numidia. said: We, as far as in us lies, do not hold communion with heretics, unless they have been baptized in the Church, and have received remission of their sins.

Successus of Abbir Germaniciana39    In Zeugitana. said: Heretics can either do nothing, or they can do all. If they can baptize, they can also bestow the Holy Spirit. But if they cannot give the Holy Spirit, because they have not the Holy Spirit, neither can they spiritually baptize. Therefore we judge that heretics must be baptized.

Fortunatus of Tuccaboris40    Tucca-terebinthina in Zeugitana. said: Jesus Christ our Lord and God, Son of God the Father and Creator, built His Church upon a rock,41    [Evidently he never suspects that Stephen is the rock.] not upon heresy; and gave the power of baptizing to bishops, not to heretics. Wherefore they who are without the Church, and, standing in opposition to Christ, disperse His sheep and flock, cannot baptize, being without.

Sedatus of Tuburbo42    Thuburbo, or Thuburbis, in Zeugitana. said: In the degree in which water sanctified in the Church by the prayer of the priest, washes away sins; in that degree, if infected with heretical discourse as with a cancer, it heaps up sins. Wherefore we must endeavour with all peaceful powers, that no one infected and stained with heretical error refuse to receive the single and true baptism of the Church, by which whosoever is not baptized, shall become an alien from the kingdom of heaven. Privatianus of Sufetula43    A city of Numidia Byzacenæ. said: Let him who says that heretics have the power of baptizing, say first who founded heresy. For if heresy is of God, it also may have the divine indulgence. But if it is not from God, how can it either have the grace of God, or confer it upon any one?

Privatus of Sufes44    In Byzacena. said: He who approves the baptism of heretics, what else does he do than communicate with heretics?

Hortensianus of Lares45    A city of Numidia Ptolemais. said: Let either these presumptuous ones,46    [Stephen and those who accept his ideas.] or those who favour heretics, consider how many baptisms there are. We claim for the Church one baptism, which we know not except in the Church. Or how can they baptize any one in the name of Christ, whom Christ Himself declares to be His adversaries?

Cassius of Macomadæ47    Or Macodama in Numidia. said: Since there cannot be two baptisms, he who yields baptism to the heretics takes it away from himself. I judge therefore that heretics, lamentable and corrupt, must be baptized when they begin to come to the Church; and that when washed by the sacred and divine washing, and illuminated by the light of life, they may be received into the Church, not as enemies, but as made peaceful; not as foreigners, but as of the household of the faith of the Lord; not as children of adultery, but as sons of God; not of error, but of salvation; except those who once faithful have been supplanted, and have passed over from the Church to the darkness of heresy, but that these must be restored by the imposition of hands.

Another Januarius of Vicus Cæsaris48    Perhaps Nova Cæsaris in Numidia. said:  If error does not obey truth, much more truth does not consent to error; and therefore we stand by the Church in which we preside, that, claiming her baptism for herself alone, we should baptize those whom the Church has not baptized.

Another Secundinus of Carpi49    In Zeugitana, on the borders of Tunis. said: Are heretics Christians or not? If they are Christians, why are they not in the Church of God? If they are not Christians, how come they to make Christians? Or whither will tend the Lord’s discourse, when He says, “He that is not with me is against me, and he who gathereth not with me scattereth?”50    Matt. xii. 30. Whence it appears plain that upon strange children, and on the offspring of Antichrist, the Holy Ghost cannot descend only by imposition of hands, since it is manifest that heretics have not baptism.

Victoricus of Thabraca51    A colony variously called Tabraca or Tabathra. said: If heretics are allowed to baptize and to give remission of sins, wherefore do we brand them with infamy and call them heretics?

Another Felix of Uthina52    Οὔθινα in Zeugitana. said: Nobody doubts, most holy fellow-priests, that human presumption is not able to do so much as the adorable and venerable majesty of our Lord Jesus Christ.  Therefore, remembering the danger, we ought not only to observe this also, but moreover to confirm it by the voice of all of us, that all heretics who come to the bosom of Mother Church should be baptized, that thus the heretical mind that has been polluted by a long decay, purged by the sanctification of the laver, may be reformed for the better.

Quietus of Baruch53    Or Buruch, probably Bourka in Numidia. said: We who live by faith ought to obey with careful observance those things which before have been foretold for our instruction. For it is written in Solomon: “He that is baptized from the dead, (and again toucheth the dead,54    This clause is omitted in the larger number of editions.) what availeth his washing?”55    Ecclus. xxxiv. 25. which certainly speaks of those who are washed by heretics, and of those that wash them. For if those who are baptized among them obtain by remission of their sins life eternal, why do they come to the Church? But if from a dead person no salvation is received, and therefore, acknowledging their previous error, they return to the truth with penitence, they ought to be sanctified with the one vital baptism which is in the Catholic Church.

Castus of Sicca56    Sicca Veneria, a city of Zeugitana. said: He who with contempt of the truth presumes to follow custom, is either envious and malignant in respect of his brethren to whom the truth is revealed, or is ungrateful in respect of God, by whose inspiration His Church is instructed.

Euchratius of Thenæ57    A city of Byzacena. said: God and our Lord Jesus Christ, teaching the apostles with His own mouth, has entirely completed our faith, and the grace of baptism, and the rule of the ecclesiastical law, saying: “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”58    Matt. xxviii. 18. Thus the false and wicked baptism of heretics must be rejected by us, and refuted with all detestation, from whose mouth is expressed poison, not life, not celestial grace, but blasphemy of the Trinity.59    “Let the reader observe here, as elsewhere, that the word ‘Trinity’ is simply used for the persons of the Godhead” (Oxford edit.). And therefore it is manifest that heretics who come to the Church ought to be baptized with the sound and Catholic baptism, in order that, being purified from the blasphemy of their presumption, they may be reformed by the grace of the Holy Spirit.

Libosus of Vaga60    A city of Numidia. said: In the Gospel the Lord says, “I am the truth.”61    John xiv. 6. He said not, “I am the custom.” Therefore the truth being manifest, let custom yield to truth; so that, although for the past any one was not in the habit of baptizing heretics in the Church, let him now begin to baptize them.62    [Here is a concession that at least the local custom could be pleaded by Stephen.]

Lucius of Thebeste63    A city of Numidia. said: I determine that blasphemous and unrighteous heretics, who with various words tear asunder the holy and adorable words of the Scriptures, are to be accursed, and therefore that they must be exorcised and baptized.

Eugenius of Ammedera64    A city of Numidia. said: And I determine the same—that heretics must be baptized.

Also another Felix of Amaccora65    “Damatcore,” or “Vamaccore,” in Numidia. said: And I myself, following the authority of the divine Scriptures,66    [Here we may think as we choose as to this conclusion, but the appeal to Holy Scripture proves that this is the only infallible authority.] judge that heretics must be baptized; and, moreover, those also who contend that they have been baptized among the schismatics. For if, according to Christ’s warning, our font is private to us, let all the adversaries of our Church understand that it cannot be for another. Nor can He who is the Shepherd of the one flock give the saving water to two peoples. And therefore it is plain that neither heretics nor schismatics can receive anything heavenly, seeing that they dare to receive from men who are sinners, and from those who are external to the Church. When there is no place for the giver, assuredly there is no profit for the receiver.

Also another Januarius of Muzzuli67    Mazula in Numidia. said: I am surprised, since all confess that there is one baptism, that all do not perceive the unity of the same baptism.  For the Church and heresy are two things, and different things.  If heretics have baptism, we have it not; but if we have it, heretics cannot have it. But there is no doubt that the Church alone possesses the baptism of Christ, since she alone possesses both the grace and the truth of Christ.

Adelphius of Thasvalte68    A city of Byzacena. said: Certain persons without reason impugn the truth by false and envious words, in saying that we rebaptize, when the Church does not rebaptize heretics, but baptizes them.

Demetrius of Leptiminus69    Λέπτις μικρά—a city of Byzacena. said: We maintain one baptism, because we demand for the Church Catholic alone her own property.  But they who say that heretics truly and legitimately baptize, are themselves the people who make not one, but many baptisms. For since heresies are many, according to their number will be reckoned baptisms.

Vincentius of Thibaris70    Tabora, a city of Mauritania Cæsariensis. said: We know that heretics are worse than Gentiles. If, therefore, being converted, they should wish to come to the Lord, we have assuredly the rule of truth which the Lord by His divine precept commanded to His apostles, saying, “Go ye, lay on hands in my name, expel demons.”71    Apparently in reference to Mark xvi. 17, 18. And in another place:  “Go ye and teach the nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost.”72    Matt. xxviii. 19. Therefore first of all by imposition of hands in exorcism, secondly by the regeneration of baptism, they may then come to the promise of Christ. Otherwise I think it ought not to be done.

Marcus of Mactaris73    A city of Byzacena. said: It is not to be wondered at if heretics, enemies, and impugners of the truth claim to themselves a matter in the power and condescension of others. But it is to be wondered at, that some of us, prevaricators of the truth, support heretics and oppose themselves to Christians. Therefore we decree that heretics must be baptized.

Sattius of Sicilibba74    A city of Zeugitana—“Sicilibra,” thirty-four miles from Carthage. said: If to heretics in baptism their sins are remitted, they come to the Church without reason.  For since, in the day of judgment, they are sins which are punished, there is nothing which the heretics can fear from Christ’s judgment, if they have already obtained remission of their sins.

Victor of Gor75    Probably “Garra,” a city of Mauritania Cæsariensis, or “Garriana,” a city of Byzacena. said: Since sins are not remitted76    [Referring to Acts xxii. 16 and John xx. 23.] save in the baptism of the Church, he who admits a heretic to communion without baptism does two things against reason: he does not cleanse the heretics, and he befouls the Christians.

Aurelius of Utica77    A city of Zeugitana, famous as being the place of Cato’s death, now called Byzerta. said: Since the apostle says that we are not to communicate with other people’s sins, what else does he do but communicate with other people’s sins, who holds communion with heretics without the Church’s baptism?  And therefore I judge that heretics must be baptized, that they may receive forgiveness of their sins; and thus communion may be had with them.

Iambus of Germaniciana78    Scil. “urbs,” a city of Byzacena. The epithet refers to its being a place frequented by the veterans of German cohort, and distinguishes it from “Abbiritana.” said:  They who approve of the baptism of heretics, disapprove of ours, in denying that they who are, I will not say washed, but befouled, outside the Church, ought to be baptized in the Church.

Lucianus of Rucuma79    A city of Zeugitana. said: It is written, “And God saw the light, that it was good, and divided between the light and the darkness.”80    Gen. i. 4. If there can be agreement between light and darkness, there may be something in common between us and heretics. Therefore I determine that heretics must be baptized.

Pelagianus of Luperciana81    Possibly “Lubertina.” said: It is written, “Either the Lord is God, or Baal is God.”82    1 Kings xviii. 21. Therefore in the present case also, either the Church is the Church, or heresy is the Church.  On the other hand, if heresy is not the Church, how can the Church’s baptism be among heretics?

Jader of Midila83    A city of Numidia. said: We know that there is but one baptism in the Catholic Church, and therefore we ought not to receive a heretic unless he has been baptized among us; lest he should think that he has been baptized out of the Catholic Church.

Also another Felix of Marazana84    A city of Byzacena. said: There is one faith, one baptism, but of the Catholic Church, which alone has the right to baptize.

Paulus of Obba85    Otherwise “Bobba,” a city of Mauritania. said: It does not disturb me if any man does not assert the faith and truth of the Church, since the apostle says, “For what if some of them have fallen away from the faith? Has their unbelief made the faith of God of no effect? By no means. For God is true, but every man a liar.”86    Rom. iii. 3, 4. But if God is true, how can the truth of baptism be among the heretics, among whom God is not?

Pomponius of Dionysiana87    A city of Byzacena. said: It is evident that heretics cannot baptize and give remission of sins, seeing that they have not power to be able to loose or to bind anything on earth.

Venantius of Timisa88    A city of Zeugitana. said: If a husband, going into foreign parts, had commended his wife to the guardianship of his friend, that friend would take care of her who was commended to him with all possible diligence, that her chastity and holiness should not be corrupted by any one. Christ the Lord and our God, going to His Father, has commended to us His bride. Shall we guard her incorrupt and inviolate, or shall we betray her integrity and chastity to adulterers and corrupters? For he who makes the Church’s baptism common to heretics, betrays the spouse of Christ to adulterers.

Ahymnus of Ausvaga89    This seems to be “Ausana” or “Ausagga.” said: We have received one baptism, and that same we maintain and practise. But he who says that heretics also may lawfully baptize, makes two baptisms.

Saturninus of Victoriana90    A city of Byzacena. said: If heretics may baptize, they who do unlawful things are excused and defended; nor do I see why either Christ should have called them adversaries, or the apostle should have called them Antichrists.

Saturninus91    The Oxford reads “Another Saturninus.” of Thucca92    A city of Numidia. said: The Gentiles, although they worship idols, do yet know and confess a supreme God93    Manifestly, says the Oxford editor, this expression refers to “Jupiter the father of gods and men.” as Father and Creator. Against Him Marcion blasphemes, and some persons do not blush to approve the baptism of Marcion. How do such priests either observe or vindicate God’s priesthood, who do not baptize God’s enemies, and hold communion with them as they are!

Marcellus of Zama94    A city of Numidia; the scene of Hannibal’s overthrow by Scorpio. said: Since sins are not remitted95    [The Nicene Creed is emphatic in the article based on this idea; and it proves that the primitive discipline of penitence was not in those days a “sacrament of absolution,” to which all were compelled to submit. Private confessions seem to have been unknown.] save in the baptism of the Church, he who does not baptize a heretic holds communion with a sinner.

Irenæus of Ululi96    “Usilla,” a city of Byzacena. said: If the Church does not baptize a heretic, for the reason that he is said to be already baptized, it is the greater heresy.

Donatus of Cibaliana97    Possibly “Cerbaliana” in Byzacena. said: I know one Church and her one baptism. If there is any who says that the grace of baptism is with heretics, he must first show and prove that the Church is among them.

Zosimus of Tharassa98    A city of Numidia. said: When a revelation of the truth is made, let error give place to truth; because Peter also, who previously circumcised, yielded to Paul when he preached the truth.99    [The bearings of this simple statement upon the later claims of Stephen’s See must not be overlooked.]

Julianus of Telepte100    A city of Numidia Byzacenæ. said: It is written, “No man can receive anything unless it have been given him from heaven.”101    John iii. 27. If heresy is from heaven, it can also give baptism.

Faustus of Timida Regia102    A city of Zeugitana; some read “Tumida.” said: Let not them who are in favour of heretics flatter themselves. He who interferes with the baptism of the Church on behalf of heretics, makes them Christians, and us heretics.

Geminius of Furni103    A city of Zeugitana. said:  Some of our colleagues may prefer heretics to themselves, they cannot to us: and therefore what we have once determined we maintain—that we baptize those who come to us from the heretics.

Rogatianus of Nova104    A city of Mauritania Cæsariensis. Fell observes that in Numidia are many cities of the name of “Nova” or “Noba.” said: Christ instituted the Church; the devil, heresy. How can the synagogue of Satan have the baptism of Christ?

Therapius of Bulla105    A city of Zeugitana.  There were two cities of the name—Βουλλαρία, or Bulla Regia, and Βουλλαμίνσα, or Bulla Minor. The latter is probably referred to. said: He who concedes and betrays the Church’s baptism to heretics, what else has he been to the spouse of Christ than a Judas?

Also another Lucius of Membresa106    Otherwise “Memosita,” a city of Zeugitana. It is also written “Membrosa.” said: It is written, “God heareth not a sinner.”107    John ix. 31. How can a heretic who is a sinner be heard in baptism?

Also another Felix of Bussacene108    Probably “Byzacene.” said: In the matter of receiving heretics without the baptism of the Church, let no one prefer custom to reason and truth, because reason and truth always exclude custom.109    [Custom, then, was elsewhere established: and it ultimately prevailed; whether against truth or not, need not here be discussed.]

Another Saturninus of Avitini110    This is supposed to be “Autenti,” a city of Byzacene. said: If Antichrist can give to any one the grace of Christ, heretics also are able to baptize, for they are called antichrists.

Quintus of Aggya:111    Supposed to be Aggiva. He can give something who has something. But what can heretics give, who, it is plain, have nothing?

Another Julianus of Marcelliana112    Mention of the Bishop of Marcelliana is found in Notitia Episcopatus Africæ. said: If a man can serve two masters, God and mammon, baptism also can serve two masters, the Christian and the heretic.

Tenax of Horrea Cæliæ113    A village belonging to Byzacene, seventy-five miles from Carthage. said: Baptism is one, but it is the Church’s. Where the Church is not there, there can be no baptism.

Another Victor of Assuri114    A city of Zeugitana. said: It is written, that “God is one, and Christ is one, and the Church is one, and baptism is one.”115    Eph. iv. 5. How, therefore, can any one be baptized there, where God, and Christ, and the one Church is not?

Donatulus of Capse116    A city of Byzacene. said: And I also have always thought this, that heretics, who can obtain nothing without the Church, when they are converted to the Church, must be baptized.

Verulus117    Called in some editions “a martyr from the schismatics.” of Rusiccada118    A city of Numidia. said: A man who is a heretic cannot give what he has not; much more a schismatic, who has lost what he once had.

Pudentianus of Cuiculis119    A city of Numidia. said: The novelty of my episcopal office,120    [Noteworthy examples of episcopal modesty. In the colleges of bishops, however, it is now usual to call upon juniors first, that, if they should think differently from older brethren, their free opinion need not be restrained by deference.] beloved brethren, has caused me to await what my elders should judge. For it is manifest that heresies have nothing, nor can have any thing. And thus, if any one comes from them, it is most justly decreed that they must be baptized.

Peter of Hippo Diarrhytus121    A city of Zeugitana, called Diarrhytus because of the number of the streams that water it. The name is otherwise read “Hippo Diarrhytorum.” said: Since there is one baptism in the Catholic Church, it is manifest that one cannot be baptized outside the Church. And therefore I judge that those who have been dipped in heresy or in schism, when they come to the Church, should be baptized.

Also another Lucius of Ausafa122    A city of Zeugitana, sometimes written “Assapha.” said: According to the direction of my mind, and of the Holy Spirit, as there is one God and Father of our Lord Jesus Christ, and one Christ, and one hope, and one Spirit, and one Church, there ought also to be one baptism. And therefore I say, that if any thing had been set on foot or accomplished by heretics, it ought to be rescinded, and that those who come thence must be baptized in the Church.

Also another Felix of Gurgites123    A city of Byzacene. said: I judge that, according to the precepts of the holy Scriptures, he who is unlawfully baptized by heretics outside the Church, when he wishes to take refuge in the Church, should obtain the grace of baptism where it is lawfully given.

Pusillus of Lamasba124    “Lambesa,” a city of Numidia. said: I believe that there is no saving baptism except in the Catholic Church. Whatsoever is apart from the Catholic Church is a pretence.

Salvianus of Gazaufala125    A city of Numidia, otherwise Γαυσάφνα (Ptol.) and Γαζόφυλα (Procop.) said: It is certain that heretics have nothing, and therefore they come to us that they may receive what they have not.

Honoratus of Thucca126    There are four cities in Africa of this name. said: Since Christ is the Truth, we ought rather to follow truth than custom; so that we should sanctify heretics with the Church’s baptism, seeing that they come to us for the reason that they could receive nothing without.

Victor of Octavum127    A city of Numidia, otherwise called “Octabum.” said: As yourselves also know, I have not long been appointed a bishop, and I therefore waited for the decision128    [Noteworthy examples of episcopal modesty. In the colleges of bishops, however, it is now usual to call upon juniors first, that, if they should think differently from older brethren, their free opinion need not be restrained by deference.]of my predecessors. I therefore think this, that as many as come from heresy should undoubtedly be baptized.

Clarus of Mascula129    A city of Numidia. said: The sentence of our Lord Jesus Christ is plain, when He sent His apostles, and accorded to them alone the power given to Him by His Father; and to them we have succeeded, governing the Lord’s Church with the same power,130    [This is Cyprian’s theory of the origin of the episcopate. Elucidation infra.] and baptizing the faith of believers. And therefore heretics, who neither have power without, nor have the Church of Christ, are able to baptize no one with His baptism.

Secundianus of Thambei131    A city of Byzacena. said: We ought not to deceive heretics by our presumption; so that they who have not been baptized in the Church of our Lord Jesus Christ, and have not obtained by this means remissions of their sins, when the day of judgment shall come, should impute to us that through us they were not baptized, and did not obtain the indulgence of divine grace. On which account, since there is one Church and one baptism, when they are converted to us they should obtain, together with the Church, the Church’s baptism also.

Also another Aurelius of Chullabi132    This is otherwise called “Cululi,” a city of Byzacena. said:  John the apostle laid it down in his epistle, saying: “If any one come unto you, and have not the doctrine of Christ, receive him not into your house, and say not to him, Hail. For he that saith to him, Hail, partakes with his evil deeds.”133    2 John 10, 11. How can such be rashly admitted into God’s house, who are prohibited from being admitted into our private dwelling? Or how can we hold communion with them without the Church’s baptism, to whom, if we should only say Hail, we are partakers of their evil deeds?

Litteus134    This Litteus is mentioned in Ep. lxxvi. p. 402, supra. of Gemelli135    A city of Numidia. A Roman colony was planted there under the Emperor Hadrian. said: If the blind lead the blind, both fall into the ditch. Since, then, it is manifest that heretics cannot give light to any, as being themselves blind, their baptism does not avail.

Natalis of Oëa136    A city of Tripolis. said: As well I who am present, as Pompey137    Probably the same to whom Ep. lxxiii. (p. 386, supra) was written. of Sabrata,138    A city of Tripolis. as also Dioga of Leptis Magna139    A city of Tripolis, thus distinguished from Leptis parva.—who, absent indeed in body, but present in spirit, have given me charge—judge the same as our colleagues, that heretics cannot hold communion with us, unless they shall be baptized with ecclesiastical baptism.

Junius of Neapolis140    A city of Tripolis. said: From the judgment which we once determined on I do not recede, that we should baptize heretics who come to the Church.

Cyprian of Carthage said: The letter which was written to our colleague Jubaianus very fully expresses my opinion, that, according to evangelical and apostolic testimony, heretics, who are called adversaries of Christ and Antichrists, when they come to the Church, must be baptized with the one baptism of the Church, that they may be made of adversaries, friends, and of Antichrists, Christians.141    [Here Cyprian sums up, and gives the sentence of the council, after the example of St. James, who presided in the Council of Jerusalem, Acts xv. 13, 19.]

SENTENTIAE EPISCOPORUM LXXXVII, DE HAERETICIS BAPTIZANDIS.

Cum in unum Carthagini convenissent Kalendis Septembris episcopi plurimi ex provincia Africa, Numidia, Mauritania, cum presbyteris et diaconibus, 1052B praesente etiam plebis maxima parte, et lectae essent litterae Jubaiani ad Cyprianum factae, item Cypriani ad Jubaianum rescriptae, de haereticis baptizandis, quidque postmodum Cypriano Jubaianus idem rescripserit, Cyprianus dixit: Audistis, collegae dilectissimi, quid mihi Jubaianus, coepiscopus noster, scripserit 1053A consulens mediocritatem nostram de illicito et profano haereticorum Baptismo, et quid ego ei rescripserim, censens scilicet, quod semel atque iterum et saepe censuimus, haereticos ad Ecclesiam venientes Ecclesiae Baptismo baptizari et sanctificari oportere. Item lectae sunt vobis et aliae Jubaiani litterae, quibus pro sua sincera et religiosa devotione ad epistolam nostram rescribens, non tantum consensit sed etiam instructum se esse confessus gratias egit. Superest ut de hac ipsa re singuli quid sentiamus proferamus, neminem judicantes, aut a jure communicationis aliquem, si diversum senserit, amoventes. 1054A Neque enim quisquam nostrum episcopum se episcoporum constituit, aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit, quando habeat omnis episcopus pro licentia libertatis et potestatis suae arbitrium proprium, tamque judicari ab alio non possit quam nec ipse potest alterum judicare. Sed expectemus universi judicium Domini nostri Jesu Christi, qui unus et solus habet potestatem et praeponendi nos in Ecclesiae suae gubernatione et de actu nostro judicandi.

Caecilius a Bilta dixit: Ego unum Baptisma in Ecclesia solum scio, et extra Ecclesiam nullum. Hic erit 1055A unum ubi spes vera est et fides certa. Sic enim scriptum est: Una fides, una spes, unum Baptisma (Ephes. IV, 5), non apud haereticos, ubi spes nulla est et fides falsa, ubi omnia per mendacium geruntur, ubi exorcizat daemoniacus, sacramentum interrogat, cujus os et verba cancer emittunt, fidem dat infidelis, veniam delictorum tribuit sceleratus, et in nomine Christi tingit antichristus, benedicit a Deo maledictus, vitam pollicetur mortuus, pacem dat impacificus, Deum invocat blasphemus, sacerdotium administrat profanus, ponit altare sacrilegus. Ad haec omnia accedit et illud malum, ut antistites diaboli audeant Eucharistiam facere; aut qui illis assistunt dicant haec omnia falsa esse de haereticis. Ecce ad qualia cogitur Ecclesia consentire, et sine Baptismo ac venia delictorum communicare 1055B compellitur. Quam rem, fratres, fugere ac vitare debemus et a tanto scelere nos separare, et unum Baptisma tenere, quod soli Ecclesiae a Domino concessum est.

Primus a Misgirpa dixit: Censeo omnem hominem ab haeresi venientem baptizandum. Frustra enim illic putat se esse baptizatum, cum non sit Baptisma nisi in Ecclesia unum et verum: quia et Deus unus, et fides una, et Ecclesia una est, in qua stat unum Baptisma et sanctitas, et caetera. Nam quae foris excercentur 1056A nullum habent salutis effectum.

Polycarpus ab Adrumeto dixit: Qui haereticorum Baptisma probant nostrum evacuant.

Novatus a Thamugade dixit: Licet sciamus omnes Scripturas testimonium reddere de salutari Baptismo, debemus tamen fidem nostram exprimere, haereticos et schismaticos ad Ecclesiam venientes, qui pseudo-baptizati videntur, debere eos in fonte perenni baptizari, et ideo secundum testimonium Scripturarum et secundum decretum collegarum nostrorum sanctissimae memoriae virorum omnes schismaticos et haereticos qui ad Ecclesiam conversi sunt baptizari, sed et eos qui ordinati videbantur, inter laicos recipi.

Nemesianus a Thubunis dixit: Baptisma quod dant haeretici et schismatici non esse verum ubique in 1056B Scripturis sanctis declaratum est: quoniam ipsi praepositi eorum falsi christi sunt et falsi prophetae, dicente Domino per Salomonem: Qui fidens est in falsis, hic pascit ventos, idem autem ipse sequitur aves volantes. Deserit enim vias vineae suae, a semitis vero agelli sui erravit. Ingreditur autem per avia loca atque arida et terram destinatam in sitim, contrahit autem manibus infructuosa (Prov. IX, 12, 18, sec. LXX). Et iterum: Ab aqua aliena abstine te, et de fonte extraneo ne biberis, 1057A ut longum vivas tempus, adjiciantur etiam tibi anni vitae. Et in Evangelio divina sua voce Dominus noster Jesus Christus locutus est dicens: Nisi quis renatus fuerit ex aqua et Spiritu non potest introire in regnum Dei (Joan. III, 5). Hic est Spiritus qui ab initio ferebatur super aquas. Neque enim Spiritus sine aqua operari potest, neque aqua sine Spiritu. Male ergo sibi quidam interpretantur ut dicant quod per manus impositionem Spiritum sanctum accipiant et sic recipiantur, cum manifestum sit utroque Sacramento debere eos renasci in Ecclesia catholica. Tunc quippe poterunt filii Dei esse, dicente Apostolo: Curantes servare unitatem Spiritus in conjunctione pacis, unum corpus, et unus Spiritus, sicut vocati estis in una spe vocationis vestrae, unus Dominus, una fides, unum Baptisma, 1057B unus Deus (Ephes., IV, 3, 4). Haec omnia Ecclesia catholica loquitur. Et iterum in Evangelio dicit Dominus: Quod natum est de carne caro est, et quod natum est de Spiritu spiritus est; quia Deus Spiritus est, et de Deo natus est (Joan., III, 6). Ergo omnes haeretici et schismatici omnia quaecumque faciunt carnalia sunt, dicente Apostolo: Manifesta enim sunt opera carnis, quae sunt, fornicationes, immunditiae, incestum, idololatriae, veneficia, inimicitiae, certamina, zelus, ira, divisiones, haereses, et his similia; de quibus praedixi vobis, sicut praedico, quoniam quicumque faciunt regnum Dei non haereditabunt (Gal., V, 19, 20, 21). Condemnat itaque Apostolus cum omnibus malis et eos qui divisionem 1058A faciunt, hoc est schismaticos et haereticos. Nisi ergo acceperint Baptisma salutare in Ecclesia catholica, quae una est, salvi esse non possunt, sed cum carnalibus in judicio Domini Christi damnabuntur.

Januarius a Lambese dixit: Secundum Scripturarum sanctarum auctoritatem decerno haereticos omnes baptizandos, et sic in Ecclesiam sanctam admittendos.

Lucius a Castra Galbae dixit: Cum Dominus in Evangelio suo dixerit: Vos estis sal terrae, si autem sal infatuatum fuerit, in quo salietur? Ex eo ad nihilum valebit nisi ut projiciatur foras et conculcetur ab hominibus (Matth., V, 13); et iterum post resurrectionem suam mittens Apostolos suos, mandaverit didicens: Data est mihi omnis potestas in coelo et in terra. Ite, et docete omnes gentes, baptizantes eos in nomine 1058B Patris et Filii et Spiritus sancti (Matth., XXVIII, 18, 19). Cum ergo manifestum sit haereticos, id est hostes Christi, non integram Sacramenti confessionem habere, item schismaticos non posse condire sapientia spiritali, cum ipsi ab Ecclesia, quae una est, recedendo infatuati contrarii facti sint, fiat sicut scriptum est, Domus contrariorum legis debet emundationem, et consequens est eos qui a contrariis baptizati inquinati sunt primo purgari et tunc demum baptizari.

Crescens a Cirta dixit: In tanto coetu sanctissimorum consacerdotum, lectis litteris Cypriani dilectissimi nostri ad Jubaianum, itemque ad Stephanum, 1059A quae tantum in se sanctorum testimoniorum descendentium ex Scripturis deificis continent ut merito omnes per Dei gratiam adunati consentire debeamus, censeo omnes haereticos et schismaticos qui ad catholicam Ecclesiam voluerint venire non ante ingredi nisi exorcizati et baptizati prius fuerint, exceptis his sane qui in Ecclesia catholica fuerint ante baptizati, ita tamen ut per manus impositionem in poenitentiam Ecclesiae reconcilientur.

Nicomedes a Segermis dixit: Mea sententia haec est, ut haeretici ad Ecclesiam venientes baptizentur, eo quod nullam foris apud peccatores remissionem peccatorum consequantur.

1060A Munnulus a Girba dixit: Ecclesiae catholicae matris nostrae veritas semper apud nos, fratres, et mansit et manet, et vel maxime in Baptismatis trinitate, Domino nostro dicente: Ite et baptizate Gentes in nomine Patris et Filii et Spiritus sancti (Matth., XXVIII, 19). Cum ergo manifeste sciamus haereticos non habere nec Patrem nec Filium nec Spiritum sanctum, debent venientes ad Ecclesiam matrem nostram vere renasci et baptizari, ut cancer quod habebant et damnationis ira et erroris offectura per sanctum et coeleste Lavacrum sanctificetur.

Secundinus a Cedias dixit: Cum Dominus noster Christus dicat: Qui non est mecum adversus me est 1061A (Matth., XII, 30), et Joannes apostolus (I Joan. II, 18, 19) eos qui ab Ecclesia exeunt antichristos dicat, indubitanter hostes Christi, quique antichristi nominati sunt, gratiam Baptismi salutaris ministrare non possunt. Et ideo censeo eos qui de insidiis haereticorum confugiunt ad Ecclesiam baptizandos esse a nobis, qui amici appellati sumus Dei de ejus dignatione (Joan., XV, 15).

Felix a Bagai dixit: Sicut caecus caecum ducens simul in foveam cadunt (Matth. XV, 14), ita haereticus haereticum baptizans simul in mortem cadunt. Et ideo haereticus baptizandus est, et vivificandus, ne nos vivi mortuis communicemus.

Polianus a Mileo dixit: Justum est haereticum baptizari in Ecclesia sancta.

1061B Theogenes ab Hippone regio dixit: secundum Sacramentum Dei gratiae coelestis, quod accepimus, unum Baptisma quod est in Ecclesia sancta credimus.

Dativus a Badis dixit: Nos quantum in nobis est haereticis non communicamus, nisi baptizati in Ecclesia fuerint, et remissionem peccatorum acceperint.

Successus ab Abbir Germaniciana dixit: Haereticis aut nihil licet aut totum licet. Si possunt baptizare, possunt dare et Spiritum sanctum. Si autem Spiritum sanctum dare non possunt, quia non habent Spiritum sanctum, nec baptizare spiritaliter possunt. Propterea censemus haereticos baptizandos esse.

Fortunatus a Tuchabori dixit: Jesus Christus Dominus 1061C et Deus noster Dei Patris et creatoris Filius (Matth., XVI, 18) super petram aedificavit Ecclesiam suam, non super haeresim, et potestatem baptizandi episcopis dedit, non haereticis. Quare qui extra Ecclesiam sunt, et contra Christum stantes oves ejus et 1062A gregem spargunt, baptizare foris non possunt.

Sedatus a Tuburbo dixit. In quantum aqua sacerdotis prece in Ecclesia sanctificata abluit delicta, in tantum haeretico sermone velut cancere infecta cumulat peccata. Quare omnibus pacificis quidem viribus nitendum est ne quis haeretico errore infectus et tinctus singulare et verum Ecclesiae Baptismum detrectet accipere; quo quisquis non fuerit baptizatus regno coelorum fiet alienus.

Privatianus a Sufetula dixit: Qui haereticos potestatem baptizandi habere dicit, dicat prius quis haeresim condiderit. Si enim haeresis a Deo est, habere et indulgentiam divinam potest. Si vero a Deo non est, quomodo gratiam Dei aut habere aut conferre alicui potest?

1062B Privatus a Sufibus dixit: Qui haereticorum Baptismum probat, quid aliud quam haereticis communicat?

Hortensianus a Laribus dixit: Quot sint Baptismi viderint aut praesumptores aut fautores haereticorum. Nos unum Baptisma, quod non nisi in Ecclesia novimus, Ecclesiae vindicamus. Aut quomodo possunt in nomine Christi aliquem baptizare quos ipse Christus dicit adversarios suos esse?

Cassius a Macomadibus dixit: Cum baptismata duo esse non possint, qui haereticis Baptisma concedit sibi tollit. Censeo itaque flebiles et tabidos haereticos baptizandos esse cum ad Ecclesiam venire coeperint, et sacra et divina lavatione lotos, et lumine vitae illuminatos, non hostes, sed pacificos, non alienos, sed fidei Domini domesticos, non adulteros, sed Dei filios, 1062C non erroris sed salutis effectos, in Ecclesiam recipi, absque his qui de Ecclesia fideles supplantati ad haeresis tenebras transierant, sed eos per manus impositionem restituendos.

Alius Januarius a Vico Caesaris dixit: Si non obtemperat 1063A error veritati, multo magis veritas non consentit errori. Et ideo nos Ecclesiae assistimus, in qua praesidemus, ut baptismum ejus ipsi soli vindicantes, eos quos Ecclesia non Baptizavit baptizemus.

Alius Secundinus a Carpis dixit: Haeretici christiani sunt, an non? Si christiani sunt, cur in Ecclesia Dei non sunt? Si christiani non sunt, quomodo christianos faciunt? Aut quo pertinebit sermo Domini dicentis (Matth. XII, 30): Qui non est mecum, adversus me est, et qui non mecum colligit spargit. Unde constat super filios alienos et soboles antichristi Spiritum sanctum per manus impositionem tantummodo non posse descendere, cum manifestum sit haereticos Baptisma non habere.

Victoricus a Thabraca dixit: Si licet haereticis baptizare 1063B et remissam peccatorum dare, quid illos infamamus et haereticos appellamus?

Alius Felix ab Uthina dixit: Nemini dubium est, sanctissimi consacerdotes, non tantum posse humanam praesumptionem quantum Domini nostri Jesu Christi adorandam et venerabilem majestatem. Memores ergo periculi, hoc quoque non tantum observare debemus, verum etiam ab omnibus nobis confirmari oportet ut omnes haeretici qui ad sinum matris Ecclesiae accurrunt baptizentur, ut mens haeretica, quae diuturna tabe polluta est, sanctificatione Lavacri purgata in melius reformetur.

Quietus a Baruch dixit: Qui fide vivimus, obsequi iis quae instruendis nobis ante praedicta sunt credula observatione debemus. Nam scriptum est apud Salomonem 1063C (Eccles. XXXIV, 25): Qui baptizatur a mortuo, quid proficit lavatio ejus? Quod utique de his qui 1064A ab haereticis tinguntur et de tingentibus loquitur. Si enim qui apud illos baptizantur per remissionem peccatorum vitam aeternam consequuntur, cur ad Ecclesiam veniunt? Si vero a mortuo salutis nihil accipitur, ac proptera agnito errore pristino ad veritatem cum poenitentia revertuntur, uno vitali Baptismate, quod in Ecclesia catholica est, sanctificari debebunt.

Castus a Sicca dixit: Qui, contempta veritate, praesumit consuetudinem sequi, aut circa fratres invidus est et malignus, quibus veritas revelatur, aut circa Deum ingratus est, cujus inspiratione Ecclesia ejus instruitur.

Euchratius a Thenis dixit: Fidem nostram et Baptismatis gratiam et legis ecclesiasticae regulam Deus et Dominus noster Jesus Christus suo ore Apostolos 1064B docens perimplevit dicens: Ite, et docete omnes Gentes, baptizantes eos in nomine Patris et Filii et Spiritus sancti (Matth. XXVIII, 19). Falsum ergo haereticorum Baptisma et iniquum a nobis pellendum est et omni detestatione refutandum, de quorum ore virus, non vita, nec gratia coelestis, sed blasphemia Trinitatis exprimitur. Et ideo venientes ad Ecclesiam haereticos integro et catholico Baptismate baptizari debere manifestum est, ut a blasphemia suae praesumptionis purificati possint Spiritus sancti gratia reformari.

Libosus a Vaga dixit: In Evangelio Dominus, (Joan. XIV, 6) Ego sum, inquit, veritas. Non dixit: Ego sum consuetudo. Itaque, veritate manifestata, cedat consuetudo veritati, ut etsi in praeteritum quis in Ecclesia haereticos non baptizabat nunc baptizare incipiat.

1064C Lucius a Thebeste dixit: Haereticos blasphemos 1065A atque iniquos verbis variis decerpentes sancta et adorabilia Scripturarum verba execrandos censeo, et ideo exorcizandos et baptizandos esse.

Eugenius ab Ammedera dixit: Et ego hoc idem censeo, haereticos baptizandos esse.

Item alius Felix ab Amaccora dixit: Et ego ipse secutus divinarum Scripturarum auctoritatem baptizandos haereticos esse censeo, sed et eos qui apud schismaticos baptizatos se esse contendunt. Si enim secundum cautum Christi privatus fons noster est, intelligant cuncti Ecclesiae nostrae adversarii quia alienus esse non potest nec duobus populis salutarem aquam tribuere potest ille qui unius gregis pastor est. Et ideo manifestum est nec haereticos nec schismaticos aliquid coeleste posse suscipere, qui a peccatoribus 1065B hominibus et ab Ecclesia extraneis audeant accipere. Quando danti locus non est, utique nec accipienti prodest.

Item alius Januarius Muzulensis dixit: Miror quod cum omnes confiteantur unum esse baptisma, non omnes intelligant ejusdem baptismatis unitatem. Ecclesia enim et haeresis duae et diversae res sunt. Si haeretici habent baptisma, nos non habemus. Si autem nos habemus, haeretici habere non possunt. Dubium autem non est Ecclesiam solam baptismum Christi possidere, quae sola possideat et gratiam Christi et veritatem.

Adelphius a Thasvalte dixit: Sine causa quidam falso et invidioso verbo impugnant veritatem ut rebaptizare nos dicant, quando Ecclesia haereticos non 1065C rebaptizet, sed baptizet.

Demetrius a Leptiminus dixit: Unum baptisma nos custodimus, quia Ecclesiae catholicae soli rem suam vindicamus. Qui autem dicunt quia haeretici vere et legitime baptizant, ipsi sunt qui non unum sed multa baptismata faciunt. Nam cum haereses multae sint, 1066A pro earum numero et baptismata computabuntur.

Vincentius a Thibari dixit: Haereticos scimus esse pejores quam ethnicos. Si ergo conversi ad Dominum venire volueriut, habemus utique regulam veritatis, quam Dominus praecepto divino mandavit Apostolis dicens (Matth. X, 8.): Ite, in nomine meo manum imponite, daemonia expellite. Et alio loco (Matth. XXVIII, 19): Ite, et docete gentes, baptizantes eos in nomine Patris et Filii et Spiritus sancti. Ergo primo per manus impositionem in exorcismo, secundo per baptismi regenerationem, tunc possunt ad Christi pollicitationem venire. Alias autem fieri censeo non debere.

Marcus a Mactari dixit: Mirandum non est si haeretici hostes atque impugnatores veritatis rem sibi vindicant potestatis et dignationis alienae. Sed illud mirandum 1066B est quod quidam nostri praevaricatores veritatis haereticis suffragantur et christianis adversantur. Propterea decernimus haereticos baptizandos esse.

Sattius a Sicilibba dixit: Si haereticis in baptismo sua peccata donantur, sine causa ad Ecclesiam veniunt. Nam cum in die judicii peccata sint quae puniuntur, nihil est quod timere possint haeretici de judicio Christi, si sunt remissionem peccatorum consecuti.

Victor a Gor dixit: Cum peccata non nisi in Ecclesiae baptismo remittantur, qui haereticum ad communicationem sine baptismo admittit, utrumque contra rationem facit, nec haereticos purgat, et christianos inquinat.

1066C Aurelius ab Utica dixit: Cum dicat (I Tim. V, 22). Apostolus non communicandum peccatis alienis, quid aliud quam peccatis alienis, communicat qui haereticis sine Ecclesiae baptismo communicat? Et ideo censeo baptizandos esse haereticos ut accipiant remissam peccatorum, et sic illis communicetur.

1067A Jambus a Germaniciana dixit: Qui haereticorum baptisma probant, nostrum improbant, ut extra Ecclesiam, non dicam lotos, sed sordidatos, negent in Ecclesia baptizari oportere.

Lucianus a Rucuma dixit: Scriptum est (Gen. I. 4): Et vidit Deus lucem quia bona est, et divisit inter lucem et tenebras. Si potest luci et tenebris convenire, potest nobis et haereticis aliquid esse commune. Propterea censeo haereticos baptizandos esse.

Pelagianus a Luperciana dixit: Scriptum est (III Reg. XVIII, 21): Aut enim Dominus Deus est, aut Baal Deus est. Ita et nunc, aut Ecclesia Ecclesia est, aut Haeresis Ecclesia est. Porro si Haeresis Ecclesia non est, quomodo esse apud haereticos baptisma Ecclesiae potest?

1067B Jader a Midila dixit: Scimus non esse nisi unum baptisma in Ecclesia catholica. Et ideo non debemus admittere haereticum nisi baptizatus apud nos fuerit, ne se putet extra Ecclesiam catholicam baptizatum esse.

Item alius Felix a Marazana dixit: Una fides, unum baptisma, sed Ecclesiae catholicae, cui soli licet baptizare.

Paulus ab Obba dixit: Me non movet si aliquis Ecclesiae fidem et veritatem non vindicat, quando Apostolus dicat (Rom. III, 3): Quid enim si exciderunt a fide quidam illorum? Numquid infidelitas eorum fidem Dei evacuavit? Absit. Est enim Deus verax, omnis autem homo mendax. Si autem Deus verax est, quomodo esse apud haereticos baptismi veritas potest, apud quos Deus non est?

1067C Pomponius a Dionysiana dixit: Manifestum est haereticos non posse baptizare et remissionem peccatorum 1068A dare, qui potestatem non habent ut aut solvere aut ligare aliquid in terris possint.

Venantius a Timisa dixit: Si maritus peraegre proficiscens amico suo commendasset uxorem suam custodiendam, commendatam sibi ille quanta posset diligentia conservaret, ne ab aliquo castitas ejus et sanctitas adulteraretur. Christus Dominus et Deus noster ad Patrem proficiscens sponsam suam nobis commendavit. Utrumne eam incorruptam et inviolatam custodiemus, an integritatem ejus et castitatem moechis et corruptoribus prodemus? Qui enim baptisma Ecclesiae commune cum haereticis facit, sponsam Christi adulteris prodit.

Ahymnus ab Ausvaga dixit: Nos unum baptisma accepimus, et ipsum tenemus et exercemus. Qui autem 1068B dicit quia et haereticis licet baptizare, ipse duo baptismata facit.

Saturninus a Victoriana dixit: Si licet haereticis baptizare, excusati sunt et defensi illicita (for. licita Marshal.) facientes. Nec video quare eos aut Christus adversarios suos aut Apostolus antichristos appellaverit.

Saturninus a Thucca dixit: Gentiles quamvis idola colant, tamen summum Deum patrem creatorem cognoscunt et confitentur. In hunc Marcion blasphemat, et quidam non erubescunt Marcionis baptismum probare. Quomodo tales sacerdotes sacerdotium Dei aut servant aut vindicant qui hostes Dei non baptizant, et sic illis communicant?

Marcellus a Zama dixit: Cum peccata nonnisi Ecclesiae baptismo remittantur, qui haereticum non baptizat, 1068C peccatori communicat.

Irenaeus ab Ululis dixit: Si ideo Ecclesia haereticum 1069A non baptizat quod dicatur jam baptizatus esse Haeresis major est.

Donatus a Cibaliana dixit: Ego unam Ecclesiam et unum baptisma ejus novi. Si est qui dicat esse apud haereticos baptismi gratiam, ante est ut ostendat et probet esse illic Ecclesiam.

Zosimus a Tharassa dixit: Revelatione facta veritatis, cedat error veritati; quia et Petrus qui prius circumcidebat, cessit Paulo veritatem praedicanti (Gal. III).

Julianus a Telepte dixit: Scriptum est (Joan. III, 29): Nemo potest aliquid accipere, nisi datum fuerit illi de coelo. Si Haeresis de coelo est, potest et baptisma dare.

Faustus a Timida regia dixit: Non sibi blandiantur qui haereticis patrocinantur. Qui pro haereticis 1069B ecclesiastico baptismati intercedit, illos christianos et nos haereticos facit.

Geminius a Furnis dixit: Quidam de collegis haereticos praeponere sibi possunt, nobis non possunt. Et ideo quod semel decrevimus tenemus, ut ab haereticis venientes baptizemus.

Rogatianus a Nova dixit: Ecclesiam Christus instituit, Haeresim diabolus. Quomodo potest habere baptismum Christi synagoga Satanae?

Therapius a Bulla dixit: Qui haereticis Ecclesiae baptisma concedit et prodit, quid aliud quam Judas sponsae Christi existit?

Item alius Lucius a Membresa dixit: Scriptum est: Deus peccatorem non audit (Joan., IX, 31). Haereticus, qui peccator est, quomodo audiri in baptismo 1069C potest,?

Item alius Felix a Bussacenis dixit: In haereticis sine Ecclesiae baptismo admittendis nemo consuetudinem rationi et veritati praeponat, quia consuetudinem ratio et veritas semper excludit.

1070A Alius Saturninus ab Avitinis dixit: Si potest antichristus dare alicui gratiam Christi, possunt et haeretici baptizare, qui appellati sunt antichristi.

Quintus ab Aggya dixit: Ille potest dare aliquid qui aliquid habuerit. Haeretici autem quid possunt dare, quos constat nihil habere?

Alius Julianus a Marcelliana dixit: Si potest homo duobus dominis servire, Deo et mammonae, potest et baptisma duobus servire, christiano et haeretico (Matth. VI 24).

Tenax ab Horreis Caeliae dixit: Baptisma unum est, sed Ecclesiae. Ubi Ecclesia non est, baptisma illic esse non potest.

Alius Victor ab Assuras dixit: Scriptum est quia Deus unus est, et Christus unus, et Ecclesia una, et 1070B baptisma unum (Ephes. IV, 5, 6): quomodo ergo illic baptizari aliquis potest ubi Deus et Christus et Ecclesia non est?

Donatulus a Capse dixit: Et ego semper hoc sensi, ut haeretici, qui nihil foris consequi possunt, quando ad Ecclesiam convertuntur baptizentur.

Verulus a Rusiccade dixit: Homo haereticus dare non potest quod non habet; multo magis schismaticus, qui quod habuit amisit.

Pudentianus a Cuiculi dixit: Novitas episcopatus effecit, fratres dilectissimi, ut sustinerem quid majores judicarent. Nam haereses nihil habere nec posse manifestum est. Atque ita si qui ex eis venerint baptizari aequissime statutum est.

Petrus ab Hippone Diarrhytorum dixit: Cum baptisma 1070C unum sit in catholica Ecclesia, manifestum est non posse extra Ecclesiam baptizari. Et ideo in Haeresi tinctos sive in schismate venientes ad Ecclesiam censeo baptizari oportere.

Item alius Lucius ab Ausafa dixit: Secundum motum 1071A animi mei et Spiritus sancti, cum sit unus Deus Pater Domini nostri Jesu Christi, et unus Christus, et una spes, et unus spiritus, et una Ecclesia, unum debet esse et baptisma. Et ideo dico, si quid ab haereticis motum aut factum fuerit, rescindi debere, et eos qui inde veniunt in Ecclesia baptizandos esse.

Item alius Felix a Gurgitibus dixit. Ego censeo ut secundum sanctarum Scripturarum praecepta baptizatus ab haereticis illicite extra Ecclesiam, cum ad Ecclesiam confugere voluerit, gratiam baptismi ubi licite datur consequatur.

Pusillus a Lamasba dixit: Ego credo baptisma salutare non esse nisi Ecclesia catholica, Quidquid absque catholiea fuerit simulatio est.

Salvianus a Gazaufala dixit: Haereticos nihil habere 1071B constat: et ideo ad nos veniunt ut possint accipere quod non habent.

Honoratus a Thucca dixit: Cum Christus veritas sit, magis veritatem quam consuetudinem sequi debemus, ut haereticos, qui ideo ad nos veniunt quia foris nihil accipere potuerunt, Ecclesiae baptismo sanctificemus.

Victor ab Octavo dixit: Quod et ipsi scitis, non olim sum episcopus constitutus, et ideo expectabam praecessorum consilium. Hoc itaque existimo, ut quicumque ex Haeresi venerint sine dubio baptizentur.

Clarus a Mascula dixit: Manifesta est sententia Domini nostri Jesu Christi Apostolos suos mittentis et ipsis solis potestatem a Patre sibi datam permittentis, 1071C quibus nos successimus eadem potestate Ecclesiam 1072A Domini gubernantes et credentium fidem baptizantes. Et ideo haeretici, qui nec potestatem foris nec Ecclesiam Christi habent, neminem baptizare baptismo ejus possunt.

Secundianus a Thambeis dixit. Non debemus haereticos nostra praesumptione decipere ut in Ecclesia Domini nostri Jesu Christi non baptizati, ac per hoc remissionem peccatorum non consecuti, cum judicii dies venerit nobis imputetur quod per nos non sint baptizati et indulgentiam divinae gratiae non sint consecuti. Propter quod, cum sit una Ecclesia et unum baptisma, quando ad nos convertuntur, simul cum Ecclesia et Ecclesiae baptismum consequantur.

Item alius Aurelianus a Chullabi dixit: Joannes apostolus in epistola sua posuit dicens: Si quis ad 1072B nos venit, et doctrinam Christi non habet, nolite eum admittere in domum vestram, et ave illi ne dixeritis. Qui enim dixerit illi ave communicat factis ejus malis (II Joan. I, 10, 11). Quomodo admitti tales temere in Domum Dei possunt qui in domum nostram privatam admitti prohibentur? Aut quomodo cum eis sine Ecclesiae baptismo communicare possumus quibus si ave tantum dixerimus, factis eorum malis communicamus?

Litteus a Gemellis dixit: Caecus si caecum ducat, ambo in foveam cadunt (Matth. XV, 14). Cum ergo haereticos constet non posse illuminare quemquam, utpote caecos, baptisma eorum non valet.

1072C Natalis ab Oea dixit: Tam ego praesens quam 1073A Pompeius Sabratensis, quam etiam Dioga Leptimagnensis, qui mihi mandaverunt, corpore quidem absentes, spiritu praesentes, censemus quod et collegae nostri, quod haeretici communicationem habere nobiscum non possunt, nisi ecclesiastico Baptismo 1074A baptizati fuerint.

Julius a Neapoli dixit: Ab eo quod semel censuimus non recedo, ut haereticos venientes ad Ecclesiam baptizemus.

Cyprianus a Carthagine dixit: Meam sententiam plenissime 1075A exprimit epistola quae ad Jubaianum collegam 1076A nostrum scripta est, haereticos secundum Evangelicam 1077A et apostolicam contestationem adversarios Christi et antichristos appellatos, quando ad Ecclesiam venerint, unico Ecclesiae baptismo Baptizandos esse, 1078A ut possint fieri de adversariis amici et de antichristis Christiani. Exstat hoc concilium ad p. 329, edit. Benedictinae S. Cypriani.