Kitabı oku: «Writings in Connection with the Donatist Controversy», sayfa 34

Chap. lv. – 67. A minister, therefore, that is a dispenser of the word and sacrament of the gospel, if he is a good man, becomes a fellow-partner in the working of the gospel; but if he is a bad man, he does not therefore cease to be a dispenser of the gospel. For if he is good, he does it of his own free will; but if he is a bad man, – that is, one who seeks his own and not the things of Jesus Christ, – he does it unwillingly, for the sake of other things which he is seeking after. See, however, what the same apostle has said: "For if I do this thing willingly," he says, "I have a reward; but if against my will, a dispensation of the gospel is committed unto me;"¹¹⁵⁹ as though he were to say, If I, being good, announce what is good, I attain unto it also myself; but if, being evil, I announce it, yet I announce what is good. For has he in any way said, If I do it against my will, then shall I not be a dispenser of the gospel? Peter and the other disciples announce the good tidings, as being good themselves. Judas did it against his will, but yet, when he was sent, he announced it in common with the rest. They have a reward; to him a dispensation of the gospel was committed. But they who received the gospel at the mouth of all those witnesses, could not be cleansed and justified by him that planted, or by him that watered, but by Him alone that gives the increase. For neither are we going to say that Judas did not baptize, seeing that he was still among the disciples when that which is written was being accomplished, "Jesus Himself baptized not, but His disciples."¹¹⁶⁰ Are we to suppose that, because he had not betrayed Christ, therefore he who had the bag, and bare what was put therein,¹¹⁶¹ was still enabled to dispense grace without prejudice to those who received it, though he could not be an upright guardian of the money entrusted to his care? Or if he did not baptize, at any rate we must acknowledge that he preached the gospel. But if you consider this a trifling function, and of no importance, see what you must think of the Apostle Paul himself, who said, "For Christ sent me not to baptize, but to preach the gospel."¹¹⁶² To this we may add, that according to this, Apollos begins to be more important, who watered by baptizing, than Paul, who planted by preaching the gospel, though Paul claims to himself the relation of father towards the Corinthians in virtue of this very act, and does not grant this title to those who came to them after him. For he says, "Though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel."¹¹⁶³ He says, "I have begotten you" to the same men to whom he says in another place, "I thank God that I baptized none of you but Crispus and Gaius, and I baptized also the household of Stephanas."¹¹⁶⁴ He had begotten them, therefore, not through himself, but through the gospel. And even though he had been seeking his own, and not the things of Jesus Christ, and had been doing this unwillingly, so as to receive no reward for himself, yet he would have been dispensing the treasure of the Lord; and this, though evil himself, he would not have been making evil or useless to those who received it well.

Chap. lvi. – 68. And if this is rightly said of the gospel, with how much greater certainty should it be said of baptism, which belongs to the gospel in such wise, that without it no one can reach the kingdom of heaven, and with it only if to the sacrament be added righteousness? For He who said, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God,"¹¹⁶⁵ said Himself also, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."¹¹⁶⁶ The form of the sacrament is given through baptism, the form of righteousness through the gospel. Neither one without the other leads to the kingdom of heaven. Yet even men of inferior learning can baptize perfectly, but to preach the gospel perfectly is a task of much greater difficulty and rarity. Therefore the teacher of the Gentiles, that was superior in excellence to the majority, was sent to preach the gospel, not to baptize; because the latter could be done by many, the former only by a few, of whom he was chief. And yet we read that he said in certain places, "My gospel;"¹¹⁶⁷ but he never called baptism either his, or any one's else by whom it was administered. For that baptism alone which John gave is called John's baptism.¹¹⁶⁸ This that man received as the special pledge of his ministry, that the preparatory sacrament of washing should even be called by the name of him by whom it was administered; whereas the baptism which the disciples of Christ administered was never called by the name of any one of them, that it should be understood to be His alone of whom it is said, "Christ loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word."¹¹⁶⁹ If, therefore, the gospel, which is Christ's, but so that a minister also may call it his in virtue of his office of administering it, can be received by a man even at the hands of an evil minister without danger to himself, if he does according to what he says, and not after the example of what he does, how much more may any one who comes in good faith to Christ receive without fear of contagion from an evil minister the baptism of Christ, which none of the apostles so administered as to dare to call it his own?

Chap. lvii. – 69. Furthermore, if, whilst I have continued without intermission to prove how entirely the passages of Scripture which Petilianus has quoted against us have failed to hurt our cause, he himself has in some cases not touched at all what I have quoted, and partly, when he has endeavoured to handle them, has shown that the only thing that he could do was to fail in finding an escape from them, you require no long exhortation or advice in order to see what you ought to maintain, and what you should avoid. But it may be that this has been the kind of show that he has made in dealing with the testimony of holy Scripture, but that he has not been without force in the case of the documentary evidence found in the records of the schism itself. Let us then see in the case of these too, though it is superfluous to inquire into them after testimony from the word of God, what he has quoted, or what he has proved. For, after pouring forth a violent invective against traditors, and quoting loudly many passages against them from the holy books themselves, he yet said nothing which could prove his opponents to be traditors. But I quoted the case of Silvanus of Cirta, who held his own see some little time before himself, who was expressly declared in the Municipal Chronicles to have been a traditor while he was yet a sub-deacon. Against this fact he did not venture to whisper a syllable. And yet you cannot fail to see how strong the pressure was which must have been urging him to reply, that he might show a man, who was his predecessor, not only one of his party, but a partner, so to speak, in his see, to have been innocent of the crime of delivering up the sacred books, especially as you rest the whole strength of your cause on the fact that you give the name of traditor to all whom you either pretend or believe to have been the successors of traditors in the path of their communion. Although, then, the very exigencies of your cause would seem to compel him to undertake the defence of a citizen even of Russicadia, or Calama, or any other city of your party, whom I should declare to be a traditor, on the authority of the Municipal Chronicles, yet he did not open his mouth even in defence of his own predecessor. For what reason, except that he could not find any mist dark enough to deceive the minds of even the slowest and sleepiest of men? For what could he have said, except that the charges brought against Silvanus were false? But we quote the words of the Chronicles, both as to the date of the fact, and as to the time of the information laid before Zenophilus the ex-consul.¹¹⁷⁰ And how could he resist this evidence, being encompassed on every side by the most excellent cause of the Catholics, whilst yours was bad as bad could be? For which reason I quote these words from my epistle to which he would fain be thought to have replied in this which I am now refuting, that you may see for yourselves how impregnable the position must be against which he has been able to find no safer weapon than silence.

Chap. lviii. – 70. For when he quoted a passage from the gospel as making against us, where our Lord says, "They will come to you in sheep's clothing, but inwardly they are ravening wolves: ye shall know them by their fruits,"¹¹⁷¹– I answered and said, "Then let us consider their fruits;" and then I at once went on to add the following words: "You bring up against them their delivery of the sacred books. This very charge we urge with greater probability against their accusers themselves. And not to carry our search too far: in the same city of Constantina, your predecessors ordained Silvanus bishop at the very outset of his schism. He, while he was still a sub-deacon, was most unmistakeably entered as a traditor in the archives of the city. If you, on your side, bring forward documents against our predecessors, all that we ask is equal terms, that we should either believe both to be true, or both to be false. If both are true, you are unquestionably guilty of schism, who have pretended that you avoid offences in the communion of the whole world, though these were common among you in your own fragmentary sect. But again, if both are false, you are unquestionably guilty of schism, who, on account of the false charges of traditors, are staining yourselves with the heinous offence of severance from the Church. But if we have something to urge in accusation, while you have nothing, or if our charges are true, whilst yours are false, it is no longer matter of discussion how thoroughly your mouths are closed. What if the holy and true Church of Christ were to convince and overcome you, even if we held no documents in support of our cause, or only such as were false, while you had possession of some genuine proof of delivery of the sacred books, what would then remain for you, except that, if you would, you should show your love of peace, or otherwise should hold your tongues? For whatever in that case you might bring forward in evidence, I should be able to say with the greatest ease and with the most perfect truth, that then you are bound to prove as much to the full and Catholic unity of the Church, already spread abroad and established throughout so many nations, to the end that you should remain within, and that those whom you convict should be expelled. And if you have endeavoured to do this, certainly you have not been able to make good your proof; and, being vanquished or enraged, you have separated yourselves, with all the heinous guilt of sacrilege, from the guiltless men who could not condemn on insufficient proof. But if you have not even endeavoured to do this, then with most accursed and unnatural blindness you have cut yourselves off from the wheat of Christ, which grows throughout His whole fields, that is, throughout the whole world until the end, because you have taken offence at a few tares in Africa."¹¹⁷² To this, which I have quoted from my former epistle, Petilianus has made no answer whatsoever. And, at all events, you see that in these few words is comprised the whole question which is at issue between us. For what should he endeavour to say, when, whatever course he chose, he was sure to be defeated?

71. For when documents are brought forward relating to the traditors, both by us against the men of your party, and by you against the men of our party, (if indeed any really are brought forward on your side, for to this very day we are left in total ignorance of them; nor indeed can we believe that Petilianus would have omitted to insert them in his letter, seeing that he has taken so much pains to secure the quotation and insertion of those portions of the Chronicles which bear on the matter in opposition to me), – but still, as I began to say, if such documents are brought forward both by us and by you, – documents of whose existence we are wholly ignorant to this very day, – surely you must acknowledge that either both are true, or both false, or ours true and yours false, or yours true and ours false; for there is no further alternative that can be suggested.

Chap. lix. – But according to all these four hypotheses, the truth is on the side of the communion of the Catholic Church. For if both are true, then you certainly should not have deserted the communion of the whole world on account of men such as you too had among yourselves. But if both are false, you should have guarded against the guilt of most accursed division, which had not even any pretext to allege of any delivery of the sacred books. If ours are true and yours are false, you have long been without anything to say for yourselves. If yours are true and ours are false, we have been liable to be deceived, in common with the whole world, not about the truth of the faith, but about the unrighteousness of men. For the seed of Abraham, dispersed throughout the world, was bound to pay attention, not to what you said you knew, but to what you proved to the judges. Whence have we any knowledge of what was done by those men who were accused by your ancestors, even if the allegations made against them were true, so long as they were held to be not true but false, either by the judges who took cognisance of the case, or at least by the general body of the Church dispersed throughout the world, which was only bound to pay heed to the sentence of the judges? God does not necessarily pardon any human guilt that others in the weakness of human judgment fail to discover; yet I maintain that no one is rightly deemed guilty for having believed a man to be innocent who was not convicted. How then do you prove the world to be guilty, merely because it did not know what possibly was really guilt in the Africans, – its ignorance arising either from the fact that no one reported the sin to it, or from its having given credence, in respect of the information which was given, rather to the judges who took cognisance of the case, than to the murmurers who were defeated? So far, then, Petilianus deserves all praise, in that, when he saw that on this point I was absolutely impregnable, he passed it by in silence. Yet he does not deserve praise for his attempts to obscure in a mist of words other points which were equally impregnable, which yet he thought could be obscured; or for having put me in the place of his cause, when the cause left him nothing to say; while even about myself he could say nothing except what was either altogether false, or undeserving of any blame, or without any bearing whatsoever upon me. But, in the meantime, are you, whom I have made judges between Petilianus and myself, possessed of discrimination enough to decide in any degree between what is true and what is false, between what is mere empty swelling and what is solid, between what is troubled and what is calm, between inflammation and soundness, between divine predictions and human assumptions, between bringing an accusation and establishing it, between proofs and fictions, between pleading a cause and leading one away from it? If you have such power of discrimination, well and good; but if you have it not, we shall not repent of having bestowed our pains on you; for even though your heart be not converted unto peace, yet our peace shall return unto ourselves.

A TREATISE CONCERNING THE CORRECTION OF THE DONATISTS; FORMING EPISTLE 185 IN MIGNE'S EDITION OF AUGUSTINE'SWORKS

A LETTER OF AUGUSTINE¹¹⁷³ TO BONIFACE, WHO, AS WE LEARN FROM EPISTLE 220, WAS TRIBUNE, AND AFTERWARDS COUNT IN AFRICA. IN IT AUGUSTINE SHOWS THAT THE HERESY OF THE DONATISTS HAS NOTHING IN COMMON WITH THAT OF ARIUS; AND POINTS OUT THE MODERATION WITH WHICH IT WAS POSSIBLE TO RECALL THE HERETICS TO THE COMMUNION OF THE CHURCH THROUGH AWE OF THE IMPERIAL LAWS. HE ADDS REMARKS CONCERNING THE SAVAGE CONDUCT OF THE DONATISTS AND CIRCUMCELLIONES, CONCLUDING WITH A DISCUSSION OF THE UNPARDONABLE NATURE OF THE SIN AGAINST THE HOLY GHOST.

CHAP. I. – 1. I must express my satisfaction, and congratulations, and admiration, my son Boniface, in that, amid all the cares of wars and arms, you are eagerly anxious to know concerning the things that are of God. From hence it is clear that in you it is actually a part of your military valour to serve in truth the faith which is in Christ. To place, therefore, briefly before your Grace the difference between the errors of the Arians and the Donatists, the Arians say that the Father, the Son, and the Holy Ghost are different in substance; whereas the Donatists do not say this, but acknowledge the unity of substance in the Trinity. And if some even of them have said that the Son was inferior to the Father, yet they have not denied that He is of the same substance; whilst the greater part of them declare that they hold entirely the same belief regarding the Father and the Son and the Holy Ghost as is held by the Catholic Church. Nor is this the actual question in dispute with them; but they carry on their unhappy strife solely on the question of communion, and in the perversity of their error maintain rebellious hostility against the unity of Christ. But sometimes, as we have heard, some of them, wishing to conciliate the Goths, since they see that they are not without a certain amount of power, profess to entertain the same belief as they. But they are refuted by the authority of their own leaders; for Donatus himself, of whose party they boast themselves to be, is never said to have held this belief.

2. Let not, however, things like these disturb thee, my beloved son. For it is foretold to us that there must needs be heresies and stumbling-blocks, that we may be instructed among our enemies; and that so both our faith and our love may be the more approved, – our faith, namely, that we should not be deceived by them; and our love, that we should take the utmost pains we can to correct the erring ones themselves; not only watching that they should do no injury to the weak, and that they should be delivered from their wicked error, but also praying for them, that God would open their understanding, and that they might comprehend the Scriptures. For in the sacred books, where the Lord Christ is made manifest, there is also His Church declared; but they, with wondrous blindness, whilst they would know nothing of Christ Himself save what is revealed in the Scriptures, yet form their notion of His Church from the vanity of human falsehood, instead of learning what it is on the authority of the sacred books.

3. They recognise Christ together with us in that which is written, "They pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture;" and yet they refuse to recognise the Church in that which follows shortly after: "All the ends of the world shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship before Thee. For the kingdom is the Lord's; and He is the Governor among the nations."¹¹⁷⁴ They recognise Christ together with us in that which is written, "The Lord hath said unto me, Thou art my Son, this day have I begotten Thee;" and they will not recognise the Church in that which follows: "Ask of me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession."¹¹⁷⁵ They recognise Christ together with us in that which the Lord Himself says in the gospel, "Thus it behoved Christ to suffer, and to rise from the dead the third day;" and they will not recognise the Church in that which follows: "And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem."¹¹⁷⁶ And the testimonies in the sacred books are without number, all of which it has not been necessary for me to crowd together into this book. And in all of them, as the Lord Christ is made manifest, whether in accordance with His Godhead, in which He is equal to the Father, so that, "In the beginning was the Word, and the Word was with God, and the Word was God;" or according to the humility of the flesh which He took upon Him, whereby "the Word was made flesh, and dwelt among us;"¹¹⁷⁷ so is His Church made manifest, not in Africa alone, as they most impudently venture in the madness of their vanity to assert, but spread abroad throughout the world.

4. For they prefer to the testimonies of Holy Writ their own contentions, because, in the case of Cæcilianus, formerly a bishop of the Church of Carthage, against whom they brought charges which they were and are unable to substantiate, they separated themselves from the Catholic Church, – that is, from the unity of all nations. Although, even if the charges had been true which were brought by them against Cæcilianus, and could at length be proved to us, yet, though we might pronounce an anathema upon him even in the grave,¹¹⁷⁸ we are still bound not for the sake of any man to leave the Church, which rests for its foundation on divine witness, and is not the figment of litigious opinions, seeing that it is better to trust in the Lord than to put confidence in man.¹¹⁷⁹ For we cannot allow that if Cæcilianus had erred, – a supposition which I make without prejudice to his integrity, – Christ should therefore have forfeited His inheritance. It is easy for a man to believe of his fellow-men either what is true or what is false; but it marks abandoned impudence to desire to condemn the communion of the whole world on account of charges alleged against a man, of which you cannot establish the truth in the face of the world.

5. Whether Cæcilianus was ordained by men who had delivered up the sacred books, I do not know. I did not see it, I heard it only from his enemies. It is not declared to me in the law of God, or in the utterances of the prophets, or in the holy poetry of the Psalms, or in the writings of any one of Christ's apostles, or in the eloquence of Christ Himself. But the evidence of all the several scriptures with one accord proclaims the Church spread abroad throughout the world, with which the faction of Donatus does not hold communion. The law of God declared, "In thy seed shall all the nations of the earth be blessed."¹¹⁸⁰ The Lord said by the mouth of His prophet, "From the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen."¹¹⁸¹ The Lord said through the Psalmist, "He shall have dominion also from sea to sea, and from the river unto the ends of the earth."¹¹⁸² The Lord said by His apostle, "The gospel is come unto you, as it is in all the world, and bringeth forth fruit."¹¹⁸³ The Son of God said with His own mouth, "Ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."¹¹⁸⁴ Cæcilianus, the bishop of the Church of Carthage, is accused with the contentiousness of men; the Church of Christ, established among all nations, is recommended by the voice of God. Mere piety, truth, and love forbid us to receive against Cæcilianus the testimony of men whom we do not find in the Church, which has the testimony of God; for those who do not follow the testimony of God have forfeited the weight which otherwise would attach to their testimony as men.

Chap. ii. – 6. I would add, moreover, that they themselves, by making it the subject of an accusation, referred the case of Cæcilianus to the decision of the Emperor Constantine; and that, even after the bishops had pronounced their judgment,¹¹⁸⁵ finding that they could not crush Cæcilianus, they brought him in person before the above-named emperor for trial, in the most determined spirit of persecution. And so they were themselves the first to do what they censure in us, in order that they may deceive the unlearned, saying that Christians ought not to demand any assistance from Christian emperors against the enemies of Christ. And this, too, they did not dare to deny in the conference which we held at the same time in Carthage: nay, they even venture to make it a matter of boasting that their fathers had laid a criminal indictment against Cæcilianus before the emperor; adding furthermore a lie, to the effect that they had there worsted him, and procured his condemnation. How then can they be otherwise than persecutors, seeing that when they persecuted Cæcilianus by their accusations, and were overcome by him, they sought to claim false glory for themselves by a most shameless lie; not only considering it no reproach, but glorying in it as conducive to their praise, if they could prove that Cæcilianus had been condemned on the accusation of their fathers? But in regard to the manner in which they were overcome at every turn in the conference itself, seeing that the records are exceedingly voluminous, and it would be a serious matter to have them read to you while you are occupied in other matters that are essential to the peace of Rome, perhaps it may be possible to have a digest¹¹⁸⁶ of them read to you, which I believe to be in the possession of my brother and fellow-bishop Optatus; or if he has not a copy, he might easily procure one from the church at Sitifa; for I can well believe that even that volume will prove wearisome enough to you from its lengthiness, amid the burden of your many cares.

7. For the Donatists met with the same fate as the accusers of the holy Daniel.¹¹⁸⁷ For as the lions were turned against them, so the laws by which they had proposed to crush an innocent victim were turned against the Donatists; save that, through the mercy of Christ, the laws which seemed to be opposed to them are in reality their truest friends; for through their operation many of them have been, and are daily being reformed, and return God thanks that they are reformed, and delivered from their ruinous madness. And those who used to hate are now filled with love; and now that they have recovered their right minds, they congratulate themselves that these most wholesome laws were brought to bear against them, with as much fervency as in their madness they detested them; and are filled with the same spirit of ardent love towards those who yet remain as ourselves, desiring that we should strive in like manner that those with whom they had been like to perish might be saved. For both the physician is irksome to the raging madman, and a father to his undisciplined son, – the former because of the restraint, the latter because of the chastisement which he inflicts; yet both are acting in love. But if they were to neglect their charge, and allow them to perish, this mistaken kindness would more truly be accounted cruelty. For if the horse and mule, which have no understanding, resist with all the force of bites and kicks the efforts of the men who treat their wounds in order to cure them; and yet the men, though they are often exposed to danger from their teeth and heels, and sometimes meet with actual hurt, nevertheless do not desert them till they restore them to health through the pain and annoyance which the healing process gives, – how much more should man refuse to desert his fellow-man, or brother to desert his brother, lest he should perish everlastingly, being himself now able to comprehend the vastness of the boon accorded to himself in his reformation, at the very time that he complained of suffering persecution?

8. As then the apostle says, "As we have therefore opportunity, let us do good unto all men, not being weary in well-doing,"¹¹⁸⁸ so let all be called to salvation, let all be recalled from the path of destruction, – those who may, by the sermons of Catholic preachers; those who may, by the edicts of Catholic princes; some through those who obey the warnings of God, some through those who obey the emperor's commands. For, moreover, when emperors enact bad laws on the side of falsehood as against the truth, those who hold a right faith are approved, and, if they persevere, are crowned; but when the emperors enact good laws on behalf of the truth against falsehood, then those who rage against them are put in fear, and those who understand are reformed. Whosoever, therefore, refuses to obey the laws of the emperors which are enacted against the truth of God, wins for himself a great reward; but whosoever refuses to obey the laws of the emperors which are enacted in behalf of truth, wins for himself great condemnation. For in the times, too, of the prophets, the kings who, in dealing with the people of God, did not prohibit nor annul the ordinances which were issued contrary to God's commands, are all of them censured; and those who did prohibit and annul them are praised as deserving more than other men. And king Nebuchadnezzar, when he was a servant of idols, enacted an impious law that a certain idol should be worshipped; but those who refused to obey his impious command acted piously and faithfully. And the very same king, when converted by a miracle from God, enacted a pious and praiseworthy law on behalf of the truth, that every one who should speak anything amiss against the true God, the God of Shadrach, Meshach, and Abednego, should perish utterly, with all his house.¹¹⁸⁹ If any persons disobeyed this law, and justly suffered the penalty imposed, they might have said what these men say, that they were righteous, because they suffered persecution through the law enacted by the king: and this they certainly would have said, had they been as mad as these who make divisions between the members of Christ, and spurn the sacraments of Christ, and take credit for being persecuted, because they are prevented from doing such things by the laws which the emperors have passed to preserve the unity of Christ; and boast falsely of their innocence, and seek from men the glory of martyrdom, which they cannot receive from our Lord.