(a.d. 399 or 400.)
An invitation to Crispinus, Donatist bishop at Calama, to discuss the whole question of the Donatist schism.
(No salutation at the beginning of the letter.)
1. I have adopted this plan in regard to the heading of this letter, because your party are offended by the humility which I have shown in the salutations prefixed to others. I might be supposed to have done it as an insult to you, were it not that I trust that you will do the same in your reply to me. Why should I say much regarding your promise at Carthage, and my urgency to have it fulfilled? Let the manner in which we then acted to each other be forgotten with the past, lest it should obstruct future conference. Now, unless I am mistaken, there is, by the Lords help, no obstacle in the way: we are both in Numidia, and located at no great distance from each other. I have heard it said that you are still willing to examine, in debate with me, the question which separates us from communion with each other. See how promptly all ambiguities may be cleared away: send me an answer to this letter if you please, and perhaps that may be enough, not only for us, but for those also who desire to hear us; or if it is not, let us exchange letters again and again until the discussion is exhausted. For what greater benefit could be secured to us by the comparative nearness of the towns which we inhabit? I have resolved to debate with you in no other way than by letters, in order both to prevent anything that is said from escaping from our memory, and to secure that others interested in the question, but unable to be present at a debate, may not forfeit the instruction. You are accustomed, not with any intention of falsehood, but by mistake, to reproach us with charges such as may suit your purpose, concerning past transactions, which we repudiate as untrue. Therefore, if you please, let us weigh the question in the light of the present, and let the past alone. You are doubtless aware that in the Jewish dispensation the sin of idolatry was committed by the people, and once the book of the prophet of God was burned by a defiant king; 1699 the punishment of the sin of schism would not have been more severe than that with which these two were visited, had not the guilt of it been greater. You remember, of course, how the earth opening swallowed up alive the leaders of a schism, and fire from heaven breaking forth destroyed their accomplices. 1700 Neither the making and worshipping of an idol, nor the burning of the Holy Book, was deemed worthy of such punishment.
2. You are wont to reproach us with a crime, not proved against us, indeed, though proved beyond question against some of your own party,—the crime, namely, of yielding up, through fear of persecution, the Scriptures 1701 to be burned. Let me ask, therefore, why you have received back men whom you condemned for the crime of schism by the “unerring voice of your plenary Council” (I quote from the record), and replaced them in the same episcopal sees as they were in at the time when you passed sentence against them? I refer to Felicianus of Musti and Prætextatus of Assuri. 1702 These were not, as you would have the ignorant believe, included among those to whom your Council appointed and intimated a certain time, after the lapse of which, if they had not returned to your communion, the sentence would become final; but they were included among the others whom you condemned, without delay, on the day on which you gave to some, as I have said, a respite. I can prove this, if you deny it. Your own Council is witness. We have also the proconsular Acts, in which you have not once, but often, affirmed this. Provide, therefore, some other line of defence if you can, lest, denying what I can prove, you cause loss of time. If, then, Felicianus and Prætextatus were innocent, why were they thus condemned? If they were guilty, why were they thus restored? If you prove them to have been innocent, can you object to our believing that it was possible for innocent men, falsely charged with being traditors, to be condemned by a much smaller number of your predecessors, if it is found possible for innocent men, falsely charged with being schismatics, to be condemned by three hundred and ten of their successors, whose decision is magniloquently described as proceeding from “the unerring voice of a plenary Council”? If, however, you prove them to have been justly condemned, what can you plead in defence of their being restored to office in the same episcopal sees, unless, magnifying the importance and benefit of peace, you maintain that even such things as these should be tolerated in order to preserve unbroken the bond of unity? Would to God that you would urge this plea, not with the lips only, but with the whole heart! You could not fail then to perceive that no calumnies whatever could justify the breaking up of the peace of Christ throughout the world, if it is lawful in Africa for men, once condemned for impious schism, to be restored to the same office which they held, rather than break up the peace of Donatus and his party.
p. 297 3. Again, you are wont to reproach us with persecuting you by the help of the civil power. In regard to this, I do not draw an argument either from the demerit involved in the enormity of so great an impiety, nor from the Christian meekness moderating the severity of our measures. I take up this position: if this be a crime, why have you harshly persecuted the Maximianists by the help of judges appointed by those emperors whose spiritual birth by the gospel was due to our Church? Why have you driven them, by the din of controversy, the authority of edicts, and the violence of soldiery, from those buildings for worship which they possessed, and in which they were when they seceded from you? The wrongs endured by them in that struggle in every place are attested by the existing traces of events so recent. Documents declare the orders given. The deeds done are notorious throughout regions in which also the sacred memory of your leader Optatus is mentioned with honour.
4. Again, you are wont to say that we have not the baptism of Christ, and that beyond your communion it is not to be found. On this I would enter into a more lengthened argument; but in dealing with you this is not necessary, seeing that, along with Felicianus and Prætextatus, you admitted also the baptism of the Maximianists as valid. For all whom these bishops baptized so long as they were in communion with Maximianus, while you were doing your utmost in a protracted contest in the civil courts to expel these very men [Felicianus and Prætextatus] from their churches, as the Acts testify,—all those, I say, whom they baptized during that time, they now have in fellowship with them and with you; and though these were baptized by them when excommunicated and in the guilt of schism, not only in cases of extremity through dangerous sickness, but also at the Easter services, in the large number of churches belonging to their cities, and in these important cities themselves,—in the case of none of them has the rite of baptism been repeated. And I wish you could prove that those whom Felicianus and Prætextatus had baptized, as it were, in vain, when they were excommunicated and in the guilt of schism, were satisfactorily baptized again by them when they were restored. For if the renewal of baptism was necessary for the people, the renewal of ordination was not less necessary for the bishops. For they had forfeited their episcopal office by leaving you, if they could not baptize beyond your communion; because, if they had not forfeited their episcopal office by leaving you, they could still baptize. But if they had forfeited their episcopal office, they should have received ordination when they returned, so that what they had lost might be restored. Let not this, however, alarm you. As it is certain that they returned with the same standing as bishops with which they had gone forth from you, so is it also certain that they brought back with themselves to your communion, without any repetition of their baptism, all those whom they had baptized in the schism of Maximianus.
5. How can we weep enough when we see the baptism of the Maximianists acknowledged by you, and the baptism of the Church universal despised? Whether it was with or without hearing their defence, whether it was justly or unjustly, that you condemned Felicianus and Prætextatus, I do not ask; but tell me what bishop of the Corinthian Church ever defended himself at your bar, or received sentence from you? or what bishop of the Galatians has done so, or of the Ephesians, Colossians, Philippians, Thessalonians, or of any of the other cities included in the promise: “All the kindreds of the nations shall worship before Thee”? 1703 Yet you accept the baptism of the former, while that of the latter is despised; whereas baptism belongs neither to the one nor to the other, but to Him of whom it was said: “This same is He that baptizeth with the Holy Ghost.” 1704 I do not, however, dwell on this in the meantime: take notice of the things which are beside us—behold what might make an impression even on the blind! Where do we find the baptism which you acknowledge? With those, forsooth, whom you have condemned, but not with those who were never even tried at your bar!—with those who were denounced by name, and cast forth from you for the crime of schism, but not with those who, unknown to you, and dwelling in remote lands, never were accused or condemned by you!—with those who are but a fraction of the inhabitants of a fragment of Africa, but not with those from whose country the gospel first came to Africa! Why should I add to your burden? Let me have an answer to these things. Look to the charge made by your Council against the Maximianists as guilty of impious schism: look to the persecutions by the civil courts to which you appealed against them: look to the fact that you restored some of them without re-ordination, and accepted their baptism as valid: and answer, if you can, whether it is in your power to hide, even from the ignorant, the question why you have separated yourselves from the whole world, in a schism much more heinous than that which you boast of having condemned in the Maximianists? May the peace of Christ triumph in your heart! Then all shall be well. 1705
Felicianus and Prætextatus were two of the twelve bishops by whom Maximianus was ordained. They were condemned by the Donatist Council of Bagæ; but finding it impossible to eject them from their sees, the Donatists yielded after a time, and restored them to their office. See Letter LIII. p. 299.297:1703
We conjecture this to be the meaning of the elliptical expression ΕΥΤΥΧΩΣ with which the letter ends.