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Chapter 1.—1.  Let us not be considered troublesome to our readers, if we discuss the same question often and from different points of view.  For although the Holy Catholic Church throughout all nations be fortified by the authority of primitive custom and of a plenary Council against those arguments which throw some darkness over the question about baptism, whether it can be the same among heretics and schismatics that it is in the Catholic Church, yet, since a different opinion has at one time been entertained in the unity of the Church itself, by men who are in no wise to be despised, and especially by Cyprian, whose authority men endeavor to use against us who are far removed from his charity, we are therefore compelled to make use of the opportunity of examining and considering all that we find on this subject in his Council and letters, in order, as it were, to handle at some considerable length this same question, and to show how it has more truly been the decision of the whole body of the Catholic Church, that heretics or schismatics, who have received baptism already in the body from which they came, should be admitted with it into the communion of the Catholic Church, being corrected in their error and rooted and grounded in the faith, that, so far as concerns the sacrament of baptism, there should not be an addition of something that was wanting, but a turning to profit of what was in them.  And the holy Cyprian indeed, now that the corruptible body no longer presseth down the soul, nor the earthly tabernacle presseth down the mind that museth upon many things, 1759 sees with greater clearness that truth to which his charity made him deserving to attain.  May he therefore help us by his prayers, while we labor in the mortality of the flesh as in a darksome cloud, that if the Lord so grant it, we may imitate so far as we can the good that was in him.  But if he thought otherwise than right on any point, and persuaded certain of his brethren and colleagues to entertain his views in a matter which he now sees clearly through the revelation of Him whom he loved, let us, who are far inferior to his merits, yet following, as our weakness will allow, the authority of the Catholic Church of which he was himself a conspicuous and most noble member, strive our utmost against heretics and schismatics, seeing that they, being cut off from the unity which he maintained, and barren of the love with which he was fruitful, and fallen away from the humility in which he stood, are disavowed and condemned the more by him, in proportion as he knows that they wish to search out his writings for purposes of treachery, and are unwilling to imitate what he did for the maintainance of peace,—like those who, calling themselves Nazarene Christians, and circumcising the foreskin of their flesh after the fashion of the Jews, being heretics by birth in that error from which Peter, when straying from the truth, was called by Paul 1760 persist in the same to the present day.  As therefore they have remained in their perversity cut off from the body of the Church, while Peter has been crowned in the primacy of the apostles through the glory of martyrdom, so these men, while Cyprian, through the abundance of his love, has been received into the portion of the saints through the brightness of his passion, are obliged to recognize themselves as exiles from unity, and, in defence of their calumnies, set up a citizen of unity as an opponent against the very home of unity.  Let us, therefore, go on to examine the other judgments of that Council after the same fashion.



Wisd. ix. 15.


Gal. ii. 11.

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