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.
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 to mark their reconciliation, they are not ranked with the laity. For Felicianus, when he separated himself from them with Maximianus, was not held by the Donatists themselves to have lost either the sacrament of baptism or the sacrament of conferring baptism. For now he is a recognised member of their own body, in company with those very men whom he baptized while he was separated from them in the schism of Maximianus. And so others could receive from them, whilst they still had not joined our society, what they themselves had not lost by severance from our society. And hence it is clear that they are guilty of impiety who endeavour to rebaptize those who are in Catholic unity; and we act rightly who do not dare to repudiate God's sacraments, even when administered in schism. For in all points in which they think with us, they also are in communion with us, and only are severed from us in those points in which they dissent from us. For contact and disunion are not to be measured by different laws in the case of material or spiritual affinities. For as union of bodies arises from continuity of position, so in the agreement of wills there is a kind of contact between souls. If, therefore, a man who has severed himself from unity wishes to do anything different from that which had been impressed on him while in the state of unity, in this point he does sever himself, and is no longer a part of the united whole; but wherever he desires to conduct himself as is customary in the state of unity, in which he himself learned and received the lessons which he seeks to follow, in these points he remains a member, and is united to the corporate whole.
Chap. ii. – 3. And so the Donatists in some matters are with us; in some matters have gone out from us. Accordingly, those things wherein they agree with us we forbid them not to do; but in those things in which they differ from us, we earnestly endeavour that they should come and receive them from us, or return and recover them, as the case may be. We do not therefore say to them, "Abstain from giving baptism," but "Abstain from giving it in schism." Nor do we say to those whom we see them on the point of baptizing, "Do not receive the baptism," but "Do not receive it in schism." For if any one were compelled by urgent necessity, being unable to find a Catholic from whom to receive baptism, and so, while preserving Catholic peace in his heart, should receive from one without the pale of Catholic unity the sacrament which he was intending to receive within its pale, this man, should he forthwith depart this life, we deem to be none other than a Catholic. But if he should be delivered from the death of the body, on his restoring himself in bodily presence to that Catholic congregation from which in heart he had never departed, so far from blaming his conduct, we should praise it with the greatest truth and confidence; because he trusted that God was present to his heart, while he was striving to preserve unity, and was unwilling to depart this life without the sacrament of holy baptism, which he knew to be of God, and not of men, wherever he might find it. But if any one who has it in his power to receive baptism within the Catholic Church prefers, from some perversity of mind, to be baptized in schism, even if he afterwards bethinks himself to come to the Catholic Church, because he is assured that there that sacrament will profit him, which can indeed be received but cannot profit elsewhere, beyond all question he is perverse, and guilty of sin, and that the more flagrant in proportion as it was committed wilfully. For that he entertains no doubt that the sacrament is rightly received in the Church, is proved by his conviction that it is there that he must
The other works bearing on this controversy are mentioned in the exhaustive volume of Ferd. Ribbeck,
This treatise was written about 400 A.D.
Comp. v. 23, and iii. 16, note.
