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| To Magnus, on Baptizing the Novatians, and Those Who Obtain Grace on a Sick-Bed.
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Epistle LXXV.2967
| 2967
Oxford ed.: Ep. lxix. a.d.
255. |
To Magnus, on Baptizing the Novatians,
and Those Who Obtain Grace on a Sick-Bed.
Argument.—The Former Part of This Letter is of the Same Tenor with
Those that Precede, Except that He Inculcates Concerning the Novatians
What He Had in Substance Said Concerning All Heretics; Moreover,
Insinuating by the Way that the Legitimate Succession of Cornelius at
Rome is Known, as the Church May Be Known. In the Second Part
(Which Hitherto, as the Title Sufficiently Indicates, Has Been Wrongly
Published as a Separate Letter) He Teaches that that is a True Baptism
Wherein One is Baptized by Sprinkling on a Sick-Bed, as Well as by
Immersion in the Church.
1. Cyprian to Magnus his son,
greeting. With your usual religious diligence, you have consulted
my poor intelligence, dearest son, as to whether, among other heretics,
they also who come from Novatian ought, after his profane washing, to
be baptized, and sanctified in the Catholic Church, with the lawful,
and true, and only baptism of the Church. Respecting which
matter, as much as the capacity of my faith and the sanctity and truth
of the divine Scriptures suggest, I answer, that no heretics and
schismatics at all have any power or right. For which reason
Novatian neither ought to be nor can be expected, inasmuch as he also
is without the Church and acting in opposition to the peace and love of
Christ, from being counted among adversaries and antichrists. For
our Lord Jesus Christ, when He testified in His Gospel that those who
were not with Him were His adversaries, did not point out any species
of heresy, but showed that all whatsoever who were not with Him, and
who, not gathering with Him, were scattering His flock, were His
adversaries; saying, “He that is not with me is against me, and
he that gathereth not with me scattereth.”2968
Moreover, the blessed Apostle
John himself distinguished no heresy or schism, neither did he set down
any as specially separated; but he called all who had gone out from the
Church, and who acted in opposition to the Church, antichrists, saying,
“Ye have heard that Antichrist cometh, and even now are come many
antichrists; wherefore we know that this is the last time. They
went out from us, but they were not of us; for if they had been of us,
they would have continued with us.”2969
Whence it appears, that all are
adversaries of the Lord and antichrists, who are known to have departed
from charity and from the unity of the Catholic Church. In
addition, moreover, the Lord establishes it in His Gospel, and says,
“But if he neglect to hear the Church, let him be unto thee as a
heathen man and a publican.”2970
Now if they who despise the Church
are counted heathens and publicans, much more certainly is it necessary
that rebels and enemies, who forge false altars, and lawless
priesthoods, and sacrilegious sacrifices, and corrupted names, should
be counted among heathens and publicans; since they who sin less, and
are only despisers of the Church, are by the Lord’s sentence
judged to be heathens and publicans.
2. But that the Church is one, the Holy
Spirit declares in the Song of Songs, saying, in the person of Christ,
“My dove, my undefiled, is one; she is the only one of her
mother, she is the choice one of her that bare her.”2971
Concerning
which also He says again, “A garden enclosed is my sister, my
spouse; a spring sealed up, a well of living water.”2972
But if
the spouse of Christ, which is the Church, is a garden enclosed; a
thing that is closed up cannot lie open to strangers and profane
persons. And if it is a fountain sealed, he who, being placed
without has no access to the spring, can neither drink thence nor be
sealed. And the well also of living water, if it is one and the
same within, he who is placed without cannot be quickened and
sanctified from that water of which it is only granted to those who are
within to make any use, or to drink. Peter also, showing this,
set forth that the Church is one, and that only they who are in the
Church can be baptized; and said, “In the ark of Noah, few, that
is, eight souls, were saved by water; the like figure where-unto even
baptism shall save you;”2973
proving and attesting that the one ark
of Noah was a type of the one Church. If, then, in that baptism
of the world thus expiated and purified, he who was not in the ark of
Noah could be saved by water, he who is not in the Church to which
alone baptism is granted, can also now be quickened by baptism.
Moreover, too, the Apostle Paul, more openly and clearly still
manifesting this same thing, writes to the Ephesians, and says,
“Christ loved the Church, and gave Himself for it, that He might
sanctify and cleanse it with the washing of water.”2974
But if
the Church is one which is loved by Christ, and is alone cleansed by
His washing, how can he who is not in the Church be either loved by
Christ, or washed and cleansed by His washing?
3. Wherefore, since the Church alone has the
living water, and the power of baptizing and cleansing man, he who says
that any one can be baptized and sanctified by Novatian must first show
and teach that Novatian is in the Church or presides over the
Church. For the Church is one, and as she is one, cannot be both
within and without. For if she is with Novatian, she was not with
Cornelius.2975
| 2975 [A
dilemma which should be borne in mind in studying the subsequent
history of the Roman See and its rival popes.] | But if
she was with Cornelius, who succeeded the bishop Fabian by lawful
ordination, and whom, beside the honour of the priesthood, the Lord
glorified also with martyrdom, Novatian is not in the Church; nor can
he be reckoned as a bishop, who, succeeding to no one, and despising
the evangelical and apostolic tradition, sprang from himself. For
he who has not been ordained in the Church can neither have nor hold to
the Church in any way.
4. For the faith of the sacred Scripture
sets forth that the Church is not without, nor can be separated nor
divided against itself, but maintains the unity of an inseparable and
undivided house; since it is written of the sacrament of the passover,
and of the lamb, which Lamb designated Christ: “In one
house shall it be eaten: ye shall not carry forth the flesh
abroad out of the house.”2976
Which also we see expressed
concerning Rahab, who herself also bore a type of the Church, who
received the command which said, “Thou shalt bring thy father,
and thy mother, and thy brethren, and all thy father’s household
unto thee into thine house; and whosoever shall go out of the doors of
thine house into the street, his blood shall be upon
him.”2977
In which
mystery is declared, that they who will live, and escape from the
destruction of the world, must be gathered together into one house
alone, that is, into the Church; but whosoever of those thus collected
together shall go out abroad, that is, if any one, although he may have
obtained grace in the Church, shall depart and go out of the Church,
that his blood shall be upon him; that is, that he himself must charge
it upon himself that he perishes; which the Apostle Paul explains,
teaching and enjoining that a heretic must be avoided, as perverse, and
a sinner, and as condemned of himself. For that man will be
guilty of his own ruin, who, not being cast out by the bishop, but of
his own accord deserting from the Church is by heretical presumption
condemned of himself.
5. And therefore the Lord, suggesting to us
a unity that comes from divine authority, lays it down, saying,
“I and my Father are one.”2978
To which unity reducing His
Church, He says again, “And there shall be one
flock,2979
and one
shepherd.”2980
But
if the flock is one, how can he be numbered among the flock who is not
in the number of the flock? Or how can he be esteemed a pastor,
who,—while the true shepherd remains and presides over the Church
of God by successive ordination,—succeeding to no one, and
beginning from himself, becomes a stranger and a profane person, an
enemy of the Lord’s peace and of the divine unity, not dwelling
in the house of God, that is, in the Church of God, in which none dwell
except they are of one heart and one mind, since the Holy Spirit speaks
in the Psalms, and says, “It is God who maketh men to dwell of
one mind in a house.”2981
6. Besides even the Lord’s sacrifices
themselves declare that Christian unanimity is linked together with
itself by a firm and inseparable charity. For when the Lord calls
bread, which is combined by the union of many grains, His body, He
indicates our people whom He bore as being united; and when He calls
the wine, which is pressed from many grapes and clusters and collected
together, His blood, He also signifies our flock linked together by the
mingling of a united multitude.2982
| 2982
[See p. 362, supra, and Augus., tom. v. p. 1246, ed.
Migne.] | If Novatian is united to this
bread of the Lord, if he also is mingled with this cup of Christ, he may also seem
to be able to have the grace of the one baptism of the Church, if it be
manifest that he holds the unity of the Church. In fine, how
inseparable is the sacrament of unity, and how hopeless are they, and
what excessive ruin they earn for themselves from the indignation of
God, who make a schism, and, forsaking their bishop,2983
| 2983
[This hinges unity for the individual, according to Cyprian; the
individual must be in communion with his lawful bishop, and the bishop
with the universal episcopate. It never enters his head that any
one See is the test of unity. Vol. i. 415 and 460.] | appoint another false bishop for
themselves without,—Holy Scripture declares in the books of
Kings; where ten tribes were divided from the tribe of Judah and
Benjamin, and, forsaking their king, appointed for themselves another
one without. It says, “And the Lord was very angry with all
the seed of Israel, and removed them away, and delivered them into the
hand of spoilers, until He had cast them out of His sight; for Israel
was scattered from the house of David, and they made themselves a king,
Jeroboam the son of Nebat.”2984
It says that the Lord was very
angry, and gave them up to perdition, because they were scattered from
unity, and had made another king for themselves. And so great was
the indignation of the Lord against those who had made the schism, that
even when the man of God was sent to Jeroboam, to charge upon him his
sins, and predict the future vengeance, he was forbidden to eat bread
or to drink water with them. And when he did not observe this,
and took meat against the command of God, he was immediately smitten by
the majesty of the divine judgment, so that returning thence he was
slain on the way by the jaws of a lion which attacked him. And
dares any one to say that the saving water of baptism and heavenly
grace can be in common with schismatics, with whom neither earthly food
nor worldly drink ought to be in common? Moreover, the Lord
satisfies us in His Gospel, and shows forth a still greater light of
intelligence, that the same persons who had then divided themselves
from the tribe of Judah and Benjamin, and forsaking Jerusalem had
seceded to Samaria, should be reckon among profane persons and
Gentiles. For when first He sent His disciples on the ministry of
salvation, He bade them, saying, “Go not into the way of the
Gentiles, and into any city of the Samaritans enter ye
not.”2985
Sending
first to the Jews, He commands the Gentiles as yet to be passed over;
but by adding that even the city of the Samaritans was to be omitted,
where there were schismatics, He shows that schismatics were to be put
on the same level as Gentiles.
7. But if any one objects, by way of saying that
Novatian holds the same law which the Catholic Church holds, baptizes
with the same symbol with which we baptize, knows the same God and
Father, the same Christ the Son, the same Holy Spirit, and that for
this reason he may claim the power of baptizing, namely, that he seems
not to differ from us in the baptismal interrogatory; let any one that
thinks that this may be objected, know first of all, that there is not
one law of the Creed, nor the same interrogatory common to us and to
schismatics. For when they say, “Dost thou believe the
remission of sins and life eternal through the holy Church?” they
lie in their interrogatory, since they have not the Church. Then,
besides, with their own voice they themselves confess that remission of
sins cannot be given except by the holy Church; and not having this,
they show that sins cannot be remitted among them.
8. But that they are said to have the same
God the Father as we, to know the same Christ the Son, the same Holy
Spirit, can be of no avail to such as these. For even Korah,
Dathan, and Abiram knew the same God as did the priest Aaron and
Moses. Living under the same law and religion, they invoke the
one and true God, who was to be invoked and worshipped; yet, because
they transgressed the ministry of their office in opposition to Aaron
the priest, who had received the legitimate priesthood by the
condescension of God and the ordination of the Lord, and claimed to
themselves the power of sacrificing, divinely stricken, they
immediately suffered punishment for their unlawful endeavours; and
sacrifices offered irreligiously and lawlessly, contrary to the right
of divine appointment, could not be accepted, nor profit them.
Even those very censers in which incense had been lawlessly offered,
lest they should any more be used by the priests, but that they might
rather exhibit a memorial of the divine vengeance and indignation for
the correction of their successors, being by the command of the Lord
melted and purged by fire, were beaten out into flexible plates, and
fastened to the altars, according to what the Holy Scripture says,
“to be,” it says, “a memorial to the children of
Israel, that no stranger which is not of the seed of Aaron come near to
offer incense before the Lord, that he be not as Korah.”2986
| 2986
Num. xvii. 5 [and Jude 11.] | And yet
those men had not made a schism, nor had gone out abroad, and in
opposition to God’s priests rebelled shamelessly and with
hostility; but this these men are now doing who divide the Church, and,
as rebels against the peace and unity of Christ, attempt to establish a
throne for themselves, and to assume the primacy,2987
| 2987
[What would Cyprian have said to Boniface III., a.d. 607, and to Nicholas, a.d.
858? The former attempted to set up a universal throne: the
latter founded the papacy on the forged Decretals.] | and to claim the right of baptizing
and of offering. How
can they complete what they do, or obtain anything by lawless
endeavours from God, seeing that they are endeavouring against God what
is not lawful to them? Wherefore they who patronize Novatian or
other schismatics of that kind, contend in vain that any one can be
baptized and sanctified with a saving baptism among them, when it is
plain that he who baptizes has not the power of baptizing.
9. And, moreover, that it may be better
understood what is the divine judgment against audacity of the like
kind, we find that in such wickedness, not only the leaders and
originators, but also the partakers, are destined to punishment, unless
they have separated themselves from the communion of the wicked; as the
Lord by Moses commands, and says, “Separate yourselves from the
tents of these most hardened men, and touch nothing of theirs, lest ye
be consumed in their sins.”2988
And what the Lord had
threatened by Moses He fulfilled, that whosoever had not separated
himself from Korah, and Dathan, and Abiram, immediately suffered
punishment for his impious communion. By which example is shown
and proved, that all will be liable to guilt as well as its punishment,
who with irreligious boldness mingle themselves with schismatics in
opposition to prelates and priests; even as also by the prophet Osea
the Holy Spirit witnesses, and says, “Their sacrifices shall be
unto them as the bread of mourning; all that thereof shall be
polluted;”2989
teaching, doubtless, and showing that all are absolutely joined with
the leaders in punishment, who have been contaminated by their
crime.
10. What, then, can be their deservings in
the sight of God, on whom punishment are divinely denounced? or how can
such persons justify and sanctify the baptized, who, being enemies of
the priests, strive to usurp things foreign and lawless, and by no
right conceded to them? And yet we do not wonder that, in
accordance with their wickedness, they do contend for them. For
it is necessary that each one of them should maintain what they do; nor
when vanquished will they easily yield, although they know that what
they do is not lawful. That is to be wondered at, yea, rather to
be indignant and aggrieved at, that Christians should support
antichrists; and that prevaricators of the faith, and betrayers of the
Church, should stand within in the Church itself.2990
| 2990
“Within the very barriers of the Church;” v.
l. | And these, although otherwise
obstinate and unteachable, yet still at least confess this—that
all, whether heretics or schismatics, are without the Holy Ghost, and
therefore can indeed baptize, but cannot confer the Holy Spirit; and at
this very point they are held fast by us, inasmuch as we show that
those who have not the Holy Ghost are not able to baptize at
all.
11. For since in baptism every one has his
own sins remitted, the Lord proves and declares in His Gospel that sins
can only be put away by those who have the Holy Spirit. For after
His resurrection, sending forth His disciples, He speaks to them, and
says, “As the Father hath sent me, even so send I you. And
when He had said this, He breathed on them, and said to them, Receive
ye the Holy Ghost. Whose soever sins ye remit, they shall be
remitted unto them; and whose soever sins ye retain, they shall be
retained.”2991
In which
place He shows, that he alone can baptize and give remission of sins
who has the Holy Spirit. Moreover, John, who was to baptize
Christ our Lord Himself, previously received the Holy Ghost while he
was yet in his mother’s womb, that it might be certain and
manifest that none can baptize save those who have the Holy
Spirit. Therefore those who patronize heretics or schismatics
must answer us whether they have or have not the Holy Ghost. If
they have, why are hands imposed on those who are baptized among them
when they come to us, that they may receive the Holy Ghost, since He
must surely have been received there, where if He was He could be
given? But if heretics and schismatics baptized without have not
the Holy Spirit, and therefore hands are imposed on them among us, that
here may be received what there neither is nor can be
given; it is plain, also, that remission of sins cannot be given by
those who, it is certain, have not the Holy Spirit. And
therefore, in order that, according to the divine arrangement and the
evangelical truth, they may be able to obtain remission of sins, and to
be sanctified, and to become temples of God, they must all absolutely
be baptized with the baptism of the Church who come from adversaries
and antichrists to the Church of Christ.
12. You have asked also, dearest son, what I
thought of those who obtain God’s grace in sickness and weakness,
whether they are to be accounted legitimate Christians, for that they
are not to be washed, but sprinkled, with the saving water. In
this point, my diffidence and modesty prejudges none, so as to prevent
any from feeling what he thinks right, and from doing what he feels to
be right.2992
| 2992 [Here
comes into view the question of clinic baptism and of the exceptional
mode of sprinkling or affusion. On which let the extreme modesty
of our author be a check to me. Elucidation XX.] | As far as
my poor understanding conceives it, I think that the divine benefits
can in no respect be mutilated and weakened; nor can anything less
occur in that case, where, with full and entire faith both of the giver
and receiver, is accepted what is drawn from the divine gifts. For in the
sacrament of salvation the contagion of sins is not in such wise washed
away, as the filth of the skin and of the body is washed away in the
carnal and ordinary washing, as that there should be need of saltpetre
and other appliances also, and a bath and a basin wherewith this vile
body must be washed and purified. Otherwise is the breast of the
believer washed; otherwise is the mind of man purified by the merit of
faith. In the sacraments of salvation, when necessity compels,
and God bestows His mercy, the divine methods confer the whole benefit
on believers; nor ought it to trouble any one that sick people seem to
be sprinkled or affused, when they obtain the Lord’s grace, when
Holy Scripture speaks by the mouth of the prophet Ezekiel, and says,
“Then will I sprinkle clean water upon you, and ye shall be
clean: from all your filthiness and from all your idols will I
cleanse you. And I will give you a new heart, and a new spirit
will I put within you.”2993
Also in Numbers: “And
the man that shall be unclean until the evening shall be purified on
the third day, and on the seventh day shall be clean: but if he
shall not be purified on the third day, on the seventh day he shall not
be clean. And that soul shall be cut off from Israel:
because the water of sprinkling hath not been sprinkled upon
him.”2994
| 2994
Num. xix. 8, 12,
13. | And
again: “And the Lord spake unto Moses saying, Take the
Levites from among the children of Israel, and cleanse them. And
thus shalt thou do unto them, to cleanse them: thou shalt
sprinkle them with the water of purification.”2995
And again: “The water
of sprinkling is a purification.”2996
Whence it appears that the
sprinkling also of water prevails equally with the washing of
salvation; and that when this is done in the Church, where the faith
both of receiver and giver is sound, all things hold and may be
consummated and perfected by the majesty of the Lord and by the truth
of faith.
13. But, moreover, in respect of some
calling those who have obtained the peace of Christ by the saving water
and by legitimate faith, not Christians, but Clinics, I do not find
whence they take up this name, unless perhaps, having read more, and of
a more recondite kind, they have taken these Clinics from Hippocrates
or Soranus.2997
| 2997 The
Oxford translator has given this name as “Socrates” here,
but, as it appears, by an oversight only; for the original text has
“Soranus,” who is described as “of Ephesus, under
Trajan and Adrian, a well-instructed author in methodical
medicine,” just as the translator describes Socrates.
[Elucidation XX.] | For I,
who know of a Clinic in the Gospel, know that to that paralytic and
infirm man, who lay on his bed during the long course of his life, his
infirmity presented no obstacle to his attainment in the fullest degree
of heavenly strength. Nor was he only raised from his bed by the
divine indulgence, but he also took up his bed itself with his restored
and increased strength. And therefore, as far as it is allowed me
by faith to conceive and to think, this is my opinion, that any one
should be esteemed a legitimate Christian, who by the law and right of
faith shall have obtained the grace of God in the Church. Or if
any one think that those have gained nothing by having only been
sprinkled with the saving water, but that they are still empty and
void, let them not be deceived, so as if they escape the evil of their
sickness, and get well, they should seek to be
baptized.2998
| 2998 The
exact meaning of this sentence is very doubtful. | But if
they cannot be baptized who have already been sanctified by
ecclesiastical baptism, why are they offended in respect of their faith
and the mercy of the Lord? Or have they obtained indeed the
divine favour, but in a shorter and more limited measure of the divine
gift and of the Holy Spirit, so as indeed to be esteemed Christians,
but yet not to be counted equal with others?
14. Nay, verily, the Holy Spirit is not
given by measure, but is poured out altogether on the believer.
For if the day rises alike to all, and if the sun is diffused with like
and equal light over all, how much more does Christ, who is the true
sun and the true day, bestow in His Church the light of eternal life
with the like equality! Of which equality we see the sacrament
celebrated in Exodus, when the manna flowed down from heaven, and,
prefiguring the things to come, showed forth the nourishment of the
heavenly bread and the food of the coming Christ. For there,
without distinction either of sex or of age, an omer was collected
equally by each one.2999
| 2999
[We may think this fanciful in argument: but this absorption of
all Scripture, by primitive believers, into the analogy of faith, is
not to be despised. See St. Paul’s example, Gal. iv. 21.] | Whence it appeared that the
mercy of Christ, and the heavenly grace that would subsequently follow,
was equally divided among all; without difference of sex, without
distinction of years, without accepting of persons, upon all the people
of God the gift of spiritual grace was shed. Assuredly the same
spiritual grace which is equally received in baptism by believers, is
subsequently either increased or diminished in our conversation and
conduct; as in the Gospel the Lord’s seed is equally sown, but,
according to the variety of the soil, some is wasted, and some is
increased into a large variety of plenty, with an exuberant fruit of
either thirty or sixty or a hundred fold. But, once more, when
each was called to receive a penny, wherefore should what is
distributed equally by God be diminished by human
interpretation?
15. But
if any one is moved by this, that some of those who are baptized in
sickness are still tempted by unclean spirits, let him know that the
obstinate wickedness of the devil prevails even up to the saving water,
but that in baptism it loses all the poison of his wickedness. An
instance of this we see in the king Pharaoh, who, having struggled
long, and delayed in his perfidy, could resist and prevail until he
came to the water; but when he had come thither, he was both conquered
and destroyed. And that that sea was a sacrament of baptism, the
blessed Apostle Paul declares, saying, “Brethren, I would not
have you ignorant how that all our fathers were under the cloud, and
all passed through the sea, and were all baptized unto Moses in the
cloud and in the sea;” and he added, saying, “Now all these
things were our examples.”3000
And this also is done in the
present day, in that the devil is scourged, and burned, and tortured by
exorcists, by the human voice, and by divine power;3001
| 3001
[Acts xvi. 16 and xix.
15. We must not
overlook such Scriptures in judging the exorcisms of the primitive
Church.] | and although he often says that he is going
out, and will leave the men of God, yet in that which he says he
deceives, and puts in practice what was before done by Pharaoh with the
same obstinate and fraudulent deceit. When, however, they come to
the water of salvation and to the sanctification of baptism, we ought
to know and to trust that there the devil is beaten down, and the man,
dedicated to God, is set free by the divine mercy. For as
scorpions and serpents, which prevail on the dry ground, when cast into
water, cannot prevail nor retain their venom; so also the wicked
spirits, which are called scorpions and serpents, and yet are trodden
under foot by us, by the power given by the Lord, cannot remain any
longer in the body of a man in whom, baptized and sanctified, the Holy
Spirit is beginning to dwell.
16. This, finally, in very fact also we
experience, that those who are baptized by urgent necessity in
sickness, and obtain grace, are free from the unclean spirit wherewith
they were previously moved, and live in the Church in praise and
honour, and day by day make more and more advance in the increase of
heavenly grace by the growth of their faith. And, on the other
hand, some of those who are baptized in health, if subsequently they
begin to sin, are shaken by the return of the unclean spirit, so that
it is manifest that the devil is driven out in baptism by the faith of
the believer, and returns if the faith afterwards shall fail.
Unless, indeed, it seems just to some, that they who, outside the
Church among adversaries and antichrists, are polluted with profane
water, should be judged to be baptized; while they who are baptized in
the Church are thought to have attained less of divine mercy and grace;
and so great consideration be had for heretics, that they who come from
heresy are not interrogated whether they are washed or sprinkled,
whether they be clinics or peripatetics; but among us the sound truth
of faith is disparaged, and in ecclesiastical baptism its majesty and
sanctity suffer derogation.3002
| 3002
[Clinics, nevertheless, were treated by canonical law as less fit for
Holy Orders. See Canon XII., Neo-Cæsarea.
Thomassin.] |
17. I have replied, dearest son, to your
letter, so far as my poor ability prevailed; and I have shown, as far
as I could, what I think; prescribing to no one, so as to prevent any
prelate from determining what he thinks right, as he shall give an
account of his own doings to the Lord, according to what the blessed
Apostle Paul in his Epistle to the Romans writes and says:
“Every one of us shall give account for himself: let us not
therefore judge one another.”3003
I bid you, dearest son, ever heartily
farewell.E.C.F. INDEX & SEARCH
|
