Kitabı oku: «Writings in Connection with the Donatist Controversy», sayfa 29

Chap. cvi. – 242. Petilianus said: "And that none who is a layman may claim to be free from sin, they are all bound by this prohibition: 'Be not partakers of other men's sins.'"

243. Augustine answered: You are mistaken toto cœlo, as the saying is, by reason of your pride, whilst, by reason of your humility, you are unwilling to communicate with the whole world. For, in the first place, this was not spoken to a layman; and, in the second place, you are wholly ignorant in what sense it was spoken. The apostle, writing to Timothy, gives this warning to none other than Timothy himself, to whom he says in another place, "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery."¹⁰²⁰ And by many other proofs it is made clear that he was not a layman. But in that he says, "Be not partaker of other men's sins,"¹⁰²¹ he means, Be not partaker voluntarily, or with consent. And hence he immediately subjoins directions how he shall obey the injunction, saying, "Keep thyself pure." For neither was Paul himself partaker of other men's sins, because he endured false brethren, over whom he groans, in bodily unity; nor did the apostles who preceded him partake of the thievery and crime of Judas, because they partook of the holy supper with him when he had already sold his Lord, and been pointed out as the traitor by that Lord.

Chap. cvii. – 244. Petilianus said: "By this sentence, again, the apostle places in the same category those who have fellowship in the consciousness of evil. 'Worthy of death,' he says, 'are both those who do such things, and those who have pleasure in them that do them.'"¹⁰²²

245. Augustine answered: I care not in what manner you have used these words, they are true. And this is the substance of the teaching of the Catholic Church, that there is a great difference between those who consent because they take pleasure in such things, and those who tolerate while they dislike them. The former make themselves chaff, while they follow the barrenness of the chaff; the latter are the grain. Let them wait for Christ, who bears the winnowing-fan, that they may be separated from the chaff.

Chap. cviii. – 246. Petilianus said: "Come therefore to the Church, all ye people, and flee the company of traditors, if you would not also perish with them. For that you may the more readily know that, while they are themselves guilty, they yet entertain an excellent opinion of our faith, let me inform you that I baptize their polluted ones; they, though may God never grant them such an opportunity, receive those who are made mine by baptism, – which certainly they would not do if they recognised any defects in our baptism. See therefore how holy that is which we give, when even our sacrilegious enemy fears to destroy it."

247. Augustine answered: Against this error I have said much already, both in this work and elsewhere. But since you think that in this sentence you have so strong a confirmation of your vain opinions, that you deemed it right to end your epistle with these words, that they might remain as it were the fresher in the minds of your readers, I think it well to make a short reply. We recognise in heretics that baptism, which belongs not to the heretics but to Christ, in such sort as in fornicators, in unclean persons or effeminate, in idolaters, in poisoners, in those who are fond of contention, in the envious, in drunkards, in revellers; and in men like these we hold valid the baptism which is not theirs but Christ's. For of men like these, and among them are included heretics also, none, as the apostle says, shall inherit the kingdom of heaven.¹⁰²³ Nor are they to be considered as being in the body of Christ, which is the Church, simply because they are materially partakers of the sacraments. For the sacraments indeed are holy, even in such men as these, and shall be of force in them to greater condemnation, because they handle and partake of them unworthily. But the men themselves are not within the constitution of the Church, which grows in its members through connection and contact with Christ, to the exaltation of God. For that Church is founded on a rock, as the Lord says, "Upon this rock I will build my Church."¹⁰²⁴ But they build on the sand, as the same Lord says, "Every one that heareth these sayings, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand."¹⁰²⁵ But that you may not suppose that the Church which is upon a rock is in one part only of the earth, and does not extend even to its furthest boundaries, hear her voice groaning from the psalm, amid the evils of her pilgrimage. For she says, "From the end of the earth will I cry unto Thee, when my heart is overwhelmed: lead me to the Rock that is higher than I. For Thou hast been a shelter for me, and a strong tower from the enemy."¹⁰²⁶ See how she cries from the end of the earth. She is not therefore in Africa alone, nor only among the Africans, who send a bishop from Africa to Rome to a few Montenses,¹⁰²⁷ and into Spain to the house of one lady.¹⁰²⁸ See how she is exalted on a rock. All, therefore, are not to be deemed to be in her which build upon the sand, that is, which hear the words of Christ and do them not, even though both among us and among you they have and transmit the sacrament of baptism. See how her hope is in God the Father, the Son, and the Holy Ghost, – not in Peter or in Paul, still less in Donatus or Petilianus. What we fear, therefore, to destroy, is not yours, but Christ's; and it is holy of itself, even in sacrilegious hands. For we cannot receive those who come from you, unless we destroy in them whatsoever appertains to you. For we destroy the treachery of the deserter, not the stamp of the sovereign. Accordingly, do you yourself consider and annul what you said: "I," say you, "baptize their polluted ones; they, though may God never grant them such an opportunity, receive those who are made mine by baptism." For you do not baptize men who are infected, but you rebaptize them, so as to infect them. But we do not receive men who are made yours by baptism; but we destroy that error of yours whereby they are made yours, and we receive the baptism of Christ, by which they are baptized. Therefore it is not without significance that you introduce the words, "Though may God never grant them such an opportunity." For you said, "They, though may God never grant them such an opportunity, receive those who are made mine by baptism." And in this, while you intend the meaning to be, "May God never give them the opportunity of receiving such as are mine," I suppose that, without knowing what it meant, you said, "May God never make them mine that you should receive them." For we pray that those may not be really yours who come over at the present moment to the Catholic Church. Nor do they come over so as to be ours by right of baptism, but by fellowship with us, and that with us they may belong to Christ, in virtue of their baptism.

BOOK THIRD

IN THIS BOOK AUGUSTINE REFUTES THE SECOND LETTER¹⁰²⁹ WHICH PETILIANUS WROTE TO HIM AFTER HAVING SEEN THE FIRST OF AUGUSTINE'S EARLIER BOOKS. THIS LETTER HAD BEEN FULL OF VIOLENT LANGUAGE; AND AUGUSTINE RATHER SHOWS THAT THE ARGUMENTS of PETILIANUS HAD BEEN DEFICIENT AND IRRELEVANT, THAN BRINGS FORWARD ARGUMENTS IN SUPPORT OF HIS OWN STATEMENTS.

CHAP. I. – 1. Being able to read, Petilianus, I have read your letter, in which you have shown with sufficient clearness that, in supporting the party of Donatus against the Catholic Church, you have neither been able to say anything to the purpose, nor been allowed to hold your tongue. What violent emotions did you endure, what a storm of feelings surged within your heart, on reading the answer which I made, with all possible brevity and clearness, to that portion of your letter which alone at that time had come into my hands! For you saw that the truth which we maintain and defend was confirmed with such strength of argument, and illustrated with such abundant light, that you could not find anything which could be said against it, whereby the charges which we make might be refuted. You observed, also, that the attention of many who had read it was fixed on you, since they desired to know what you would say, what you would do, how you would escape from the difficulty, how you would make your way out of the strait in which the word of God had encompassed you. Hereupon you, when you ought to have shown contempt for the opinion of the foolish ones, and to have gone on to adopt sound and truthful sentiments, preferred rather to do what Scripture has foretold of men like you: "Thou hast loved evil more than good, and lying rather than to speak righteousness."¹⁰³⁰ Just as if I in turn were willing to recompense unto you railing for railing; in which case, what should we be but two evil speakers, so that those who read our words would either preserve their self-respect by throwing us aside with abhorrence, or eagerly devour what we wrote to gratify their malice? For my own part, since I answer every one, whether in writing or by word of mouth, even when I have been attacked with insulting accusations, in such language as the Lord puts in my mouth, restraining and crushing the stings of empty indignation in the interests of my hearer or reader, I do not strive to prove myself superior to my adversary by abusing him, but rather to be a source of health in him by convicting him of his error.

2. For if those who take into consideration what you have written have any feelings whatsoever, how did it serve you in the cause which is at issue between us respecting the Catholic communion and the party of Donatus, that, leaving a matter which was in a certain sense of public interest, you should have been led by private animosity to attack the life of an individual with malicious revilings, just as though that individual were the question in debate? Did you think so badly, I do not say of Christians, but of the whole human race, as not to suppose that your writings might come into the hands of some prudent men, who would lay aside all thoughts of individuals like us, and inquire rather into the question which was at issue between us, and pay heed, not to who and what we were, but to what we might be able to advance in defence of the truth or against error? You should have paid respect to these men's judgment, you should have guarded yourself against their censure, lest they should think that you could find nothing to say, unless you set before yourself some one whom you might abuse by any means within your power. But one may see by the thoughtlessness and foolishness of some men, who listen eagerly to the quarrels of any learned disputants, that while they take notice of the eloquence wherewith you lavish your abuse, they do not perceive with what truth you are refuted. At the same time, I think your object partly was that I might be driven, by the necessity of defending myself, to desert the very cause which I had undertaken; and that so, while men's attention was turned to the words of opponents who were engaged not in disputation, but in quarrelling, the truth might be obscured, which you are so afraid should come to light and be well known among men. What therefore was I to do in opposing such a design as this, except to keep strictly to my subject, neglecting rather my own defence, praying withal that no personal calumny may lead me to withdraw from it? I will exalt the house of my God, whose honour I have loved, with the tribute of a faithful servant's voice, but myself I will humiliate and hold of no account. "I had rather be a door-keeper in the house of my God, than to dwell in the tents of unrighteousness."¹⁰³¹ I will therefore turn my discourse from you, Petilianus, for a time, and direct it rather to those whom you have endeavoured to turn away from me by your revilings, as though my endeavour rather were that men should be converted unto me, and not rather with me unto God.

Chap. ii. – 3. Hear therefore, all ye who have read his revilings, what Petilianus has vented against me with more anger than consideration. To begin with, I will address you in the words of the apostle, which certainly are true, whatever I myself may be: "Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God. Moreover, it is required of stewards, that a man be found faithful. But with me it is a very small matter that I should be judged of you, or of man's judgment: yea, I judge not mine own self." With regard to what immediately follows, although I do not venture to apply to myself the words, "For I am conscious of nothing in myself,"¹⁰³² yet I say confidently in the sight of God, that I am conscious in myself of none of those charges which Petilianus has brought against my life since the time when I was baptized in Christ; "yet am I not hereby justified: but He that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God. And these things, brethren, I have in a figure transferred to myself; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another."¹⁰³³ "Therefore let no man glory in men: for all things are yours; and ye are Christ's; and Christ is God's."¹⁰³⁴ Again I say, "Let no man glory in men;" nay, oftentimes I repeat it, "Let no man glory in men." If you perceive anything in us which is deserving of praise, refer it all to His praise, from whom is every good gift and every perfect gift; for it is "from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning."¹⁰³⁵ For what have we which we did not receive? and if we have received it, let us not boast as though we had not received it.¹⁰³⁶ And in all these things which you know to be good in us, be ye our followers, at any rate, if we are Christ's;¹⁰³⁷ but if, on the other hand, you either suspect, or believe, or see that any evil is in us, hold fast to that saying of the Lord's, in which you may safely resolve not to desert His Church because of men's ill deeds: Whatsoever we bid you observe, that observe and do; but whatsoever evil works you think or know to be in us, those do ye not.¹⁰³⁸ For this is not the time for me to justify myself before you, when I have undertaken, neglecting all considerations of self, to recommend to you what is for your salvation, that no one should make his boast of men. For "cursed be the man that trusteth in man."¹⁰³⁹ So long as this precept of the Lord and His apostle be adhered to and observed, the cause which I serve will be victorious, even if I myself, as my enemy would fain have thought, am faint and oppressed in my own cause. For if you cling most firmly to what I urge on you with all my might, that every one is cursed who places his trust in man, so that none should make his boast of man, then you will in no wise desert the threshing-floor of the Lord on account of the chaff which either is now being dispersed beneath the blast of the wind of pride, or will be separated by the final winnowing;¹⁰⁴⁰ nor will you fly from the great house on account of the vessels made to dishonour;¹⁰⁴¹ nor will you quit the net through the breaches made in it because of the bad fish which are to be separated on the shore;¹⁰⁴² nor will you leave the good pastures of unity, because of the goats which are to be placed on the left when the Good Shepherd shall divide the flock;¹⁰⁴³ nor will you separate yourselves by an impious secession, because of the mixture of the tares, from the society of that good wheat, whose source is that grain that dies and is multiplied thereby, and that grows together throughout the world until the harvest. For the field is the world, – not only Africa; and the harvest is the end of the world,¹⁰⁴⁴– not the era of Donatus.

Chap. iii. – 4. These comparisons of the gospel you doubtless recognise. Nor can we suppose them given for any other purpose, except that no one should make his boast in man, and that no one should be puffed up for one against another, or divided one against another, saying, "I am of Paul," when certainly Paul was not crucified for you, nor were you baptized in the name of Paul, much less in that of Cæcilianus, or of any one of us,¹⁰⁴⁵ that you may learn, that so long as the chaff is being bruised with the corn, so long as the bad fishes swim together with the good in the nets of the Lord, till the time of separation shall come, it is your duty rather to endure the admixture of the bad out of consideration for the good, than to violate the principle of brotherly love towards the good from any consideration of the bad. For this admixture is not for eternity, but for time alone; nor is it spiritual, but corporal. And in this the angels will not be liable to err, when they shall collect the bad from the midst of the good, and commit them to the burning fiery furnace. For the Lord knoweth those which are His. And if a man cannot depart bodily from those who practise iniquity so long as time shall last, at any rate, let every one that nameth the name of Christ depart from iniquity itself.¹⁰⁴⁶ For in the meantime he may separate himself from the wicked in life, and in morals, and in heart and affections, and in the same respects depart from his society; and separation such as this should always be maintained. But let the separation in the body be waited for till the end of time, faithfully, patiently, bravely. In consideration of which expectation it is said, "Wait on the Lord; be of good courage, and He shall strengthen thine heart: wait, I say, upon the Lord."¹⁰⁴⁷ For the greatest palm of toleration is won by those who, among false brethren that have crept in unawares, seeking their own, and not the things of Jesus Christ, yet show that they on their part seek not to disturb the love which is not their own, but Jesus Christ's, by any turbulent or rash dissension, nor to break the unity of the Lord's net, in which are gathered together fish of every kind, till it is drawn to the shore, that is, till the end of time, by any wicked strife fostered in the spirit of pride: whilst each might think himself to be something, being really nothing, and so might lead himself astray, and wish that sufficient reason might be found for the separation of Christian peoples in the judgment of himself or of his friends, who declare that they know beyond all question certain wicked men unworthy of communion in the sacraments of the Christian religion: though whatever it may be that they know of them, they cannot persuade the universal Church, which, as it was foretold, is spread abroad throughout all nations, to give credit to their tale. And when they refuse communion with these men, as men whose character they know, they desert the unity of the Church; whereas they ought rather, if there really were in them that charity which endureth all things, themselves to bear what they know in one nation, lest they should separate themselves from the good whom they were unable throughout all nations to fill with the teaching of evil alien to them. Whence even, without discussing the case, in which they are convicted by the weightiest proofs of having uttered calumnies against the innocent, they are believed with greater probability to have invented false charges of giving up the sacred books, when they are found to have themselves committed the far more heinous crime of wicked division in the Church. For even, if whatever imputations they have cast of giving up the sacred books were true, yet they in no wise ought to have abandoned the society of Christians, who are commended by holy Scripture even to the ends of the world, on considerations which they have been familiar with, while these men showed that they were not acquainted with them.

Chap. iv. – 5. Nor would I therefore be understood to urge that ecclesiastical discipline should be set at naught, and that every one should be allowed to do exactly as he pleased, without any check, without a kind of healing chastisement, a lenity which should inspire fear, the severity of love. For then what will become of the precept of the apostle, "Warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men; see that none render evil for evil unto any man?"¹⁰⁴⁸ At any rate, when he added these last words, "See that none render evil for evil unto any man," he showed with sufficient clearness that there is no rendering of evil for evil when one chastises those that are unruly, even though for the fault of unruliness be administered the punishment of chastising. The punishment of chastising therefore is not an evil, though the fault be an evil. For indeed it is the steel, not of an enemy inflicting a wound, but of a surgeon performing an operation. Things like this are done within the Church, and that spirit of gentleness within its pale burns with zeal towards God, lest the chaste virgin which is espoused to one husband, even Christ, should in any of her members be corrupted from the simplicity which is in Christ, as Eve was beguiled by the subtilty of the serpent.¹⁰⁴⁹ Notwithstanding, far be it from the servants of the father of the family that they should be unmindful of the precept of their Lord, and be so inflamed with the fire of holy indignation against the multitude of the tares, that while they seek to gather them in bundles before the time, the wheat should be rooted up together with them. And of this sin these men would be held to be guilty, even though they showed that those were true charges which they brought against the traditors whom they accused; because they separated themselves in a spirit of impious presumption, not only from the wicked, whose society they professed to be avoiding, but also from the good and faithful in all nations of the world, to whom they could not prove the truth of what they said they knew; and with themselves they drew away into the same destruction many others over whom they had some slight authority, and who were not wise enough to understand that the unity of the Church dispersed throughout the world was on no account to be forsaken for other men's sins. So that, even though they themselves knew that they were pressing true charges against certain of their neighbours, yet in this way a weak brother, for whom Christ died, was perishing through their knowledge;¹⁰⁵⁰ whilst, being offended at other men's sins, he was destroying in himself the blessing of peace which he had with the good brethren, who partly had never heard such charges, partly had shrunk from giving hasty credence to what was neither discussed nor proved, partly, in the peaceful spirit of humility, had left these charges, whatsoever they might be, to the cognizance of the judges of the Church, to whom the whole matter had been referred, across the sea.

Chap. v. – 6. Do you, therefore, holy scions of our one Catholic mother, beware with all the watchfulness of which you are capable, in due submission to the Lord, of the example of sin and error such as this. With however great light of learning and of reputation he may shine, however much he may boast himself to be a precious stone, who endeavours to lead you after him, remember always that that brave woman who alone is lovely only to her husband, whom holy Scripture portrays to us in the last chapter of the Book of Proverbs, is more precious than any precious stones. Let no one say, I will follow such an one, for it was even he that made me a Christian; or, I will follow such an one, for it was even he that baptized me. For "neither is he that planteth anything, neither he that watereth, but God that giveth the increase."¹⁰⁵¹ And "God is love; and he that dwelleth in love, dwelleth in God, and God in him."¹⁰⁵² No one also that preaches the name of Christ, and handles or administers the sacrament of Christ, is to be followed in opposition to the unity of Christ. "Let every man prove his own work; and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden,"¹⁰⁵³– the burden, that is, of rendering an account; for "every one of us shall give an account of himself. Let us not therefore judge one another any more."¹⁰⁵⁴ For, so far as relates to the burdens of mutual love, "bear ye one another's burdens, and so fulfil the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself."¹⁰⁵⁵ Let us therefore "forbear one another in love, endeavouring to keep the unity of the Spirit in the bond of peace;"¹⁰⁵⁶ for no one who gathers outside that peace is gathering with Christ; but "he that gathereth not with Him scattereth abroad."¹⁰⁵⁷

Chap. vi. – 7. Furthermore, whether concerning Christ, or concerning His Church, or any other matter whatsoever which is connected with your faith and life, to say nothing of ourselves, who are by no means to be compared with him who said, "Though we," at any rate, as he went on to say, "Though an angel from heaven preach any other gospel unto you than that which" ye have received in the lawful and evangelical Scriptures, "let him be accursed."¹⁰⁵⁸ While carrying out this principle of action in our dealings with you, and with all whom we desire to gain in Christ, and, amongst other things, while preaching the holy Church which we read of as promised in the epistles of God, and see to be fulfilled according to the promises in all nations of the world, we have earned, not the rendering of thanks, but the flames of hatred, from those whom we desire to have attracted into His most peaceful bosom; as though we had bound them fast in that party for which they cannot find any defence that they should make; or as though we so long before had given injunctions to prophets and apostles that they should insert in their books no proofs by which it might be shown that the party of Donatus was the Church of Christ. And we indeed, dear brethren, when we hear false charges brought against us by those whom we have offended by preaching the eloquence of truth, and confuting the vanity of error, have, as you know, the most abundant consolation. For if, in the matters which they lay to my charge, the testimony of my conscience does not stand against me in the sight of God, where no mortal eye can reach, not only ought I not to be cast down, but I should even rejoice and be exceeding glad, for great is my reward in heaven.¹⁰⁵⁹ For in fact I ought to consider, not how bitter, but how false is what I hear, and how true He is in defence of whose name I am exposed to it, and to whom it is said, "Thy name is as ointment poured forth."¹⁰⁶⁰ And deservedly does it smell sweet in all nations, though those who speak evil of us endeavour to confine its fragrance within one corner of Africa. Why therefore should we take amiss that we are reviled by men who thus detract from the glory of Christ, whose party and schism find offence in what was foretold so long before of His ascent into the heavens, and of the pouring forth of His name, as of the savour of ointment: "Be Thou exalted, O God, above the heavens: let Thy glory be above all the earth?"¹⁰⁶¹

Chap. vii. – 8. Whilst we bear the testimony of God to this and the like effect against the vain speaking of men, we are forced to undergo bitter insults from the enemies of the glory of Christ. Let them say what they will, whilst He exhorts us, saying, "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake." What He says in the first instance, "for righteousness' sake," He has repeated in the words that He uses afterwards, "for my sake;" seeing that He "is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord."¹⁰⁶² And when He says, "Rejoice, and be exceeding glad, for great is your reward in heaven,"¹⁰⁶³ if I hold in a good conscience what is said "for righteousness' sake," and "for my sake," whosoever wilfully detracts from my reputation is against his will contributing to my reward. For neither did He only instruct me by His word, without also confirming me by His example. Follow the faith of the holy Scriptures, and you will find that Christ rose from the dead, ascended into heaven, sitteth at the right hand of the Father. Follow the charges brought by His enemies, and you will presently believe that He was stolen from the sepulchre by His disciples. Why then should we, while defending His house to the best of the abilities given us by God, expect to meet with any other treatment from His enemies? "If they have called the Master of the house Beelzebub, how much more shall they call them of His household?"¹⁰⁶⁴ If, therefore, we suffer, we shall also reign with Him. But if it be not only the wrath of the accuser that strikes the ear, but also the truth of the accusation that stings the conscience, what does it profit me if the whole world were to exalt me with perpetual praise? So neither the eulogy of him who praises has power to heal a guilty conscience, nor does the insult of him who reviles wound the good conscience. Nor, however, is your hope which is in the Lord deceived, even though we chance to be in secret what our enemies wish us to be thought; for you have not placed your hope in us, nor have you ever heard from us any doctrine of the kind. You therefore are safe, whatever we may be, who have learned to say, "I have trusted in the Lord; therefore I shall not slide;"¹⁰⁶⁵ and "In God have I put my trust: I will not be afraid what man can do unto me."¹⁰⁶⁶ And to those who endeavour to lead you astray to the earthly heights of proud men, you know how to answer, "In the Lord put I my trust: how say ye to my soul, Flee as a bird to your mountain?"¹⁰⁶⁷