Chapter 18.—27. On the question of baptism, then, I think that I have argued at sufficient length; and since this is a most manifest schism which is called by the name of the Donatists, it only remains that on the subject of baptism we should believe with pious faith what the universal Church maintains, apart from the sacrilege of schism. And yet, if within the Church different men still held different opinions on the
point, without meanwhile violating peace, then till some one clear and simple decree should have been passed by an universal Council, it would have been right for the charity which seeks for unity to throw a veil over the error of human infirmity, as it is written "For charity shall cover the multitude of sins."1197
For, seeing that its absence causes the presence of all other things to be of no avail, we may well suppose that in its presence there is found pardon for the absence of some missing things.
28. There are great proofs of this existing on the part of the blessed martyr Cyprian, in his letters,—to come at last to him of whose authority they carnally flatter themselves they are possessed, whilst by his love they are spiritually overthrown. For at that time, before the consent of the whole Church had declared authoritatively, by the decree of a plenary Council,1198
what
practice should be followed in this matter, it seemed to him, in common with about eighty of his fellow
bishops of the African
churches, that every man who had been
baptized outside the
communion of the Catholic
Church should, on joining the
Church, be
baptized anew. And I take it, that the reason why the
Lord did not
reveal the error in this to a man of such eminence, was, that his pious
humility and
charity in guarding the
peace and
health of the
Church might be
made manifest, and might be noticed, so as to serve as an example of healing
power, so to speak, not only to
Christians of that age, but also to those who should come after. For when a
bishop of so important a
Church, himself a man of so great merit and
virtue, endowed with such excellence of
heart and
power of eloquence,
entertained an opinion about
baptism different from that which was to be confirmed by a more
diligent searching into the
truth; though many of his colleagues held what was
not yet made manifest by
authority, but was sanctioned by the past
custom of the
Church, and afterwards embraced by the whole Catholic
world; yet under these circumstances he did not sever himself, by refusal of
communion, from the others who thought differently, and indeed never ceased to urge on the others that they should "forbear one another in
love, endeavoring to keep the
unity of the Spirit in the
bond of
peace."
1199
For so, while the framework of the body remained whole, if any
infirmity occurred in certain of its members, it might rather regain its
health from their general soundness, than be deprived of the chance of any healing care by their
death in severance from the body. And if he had severed himself, how many were there to follow! what a name was he likely to make for himself among men! how much more widely would the name of Cyprianist have spread than that of Donatist! But
he was not a son of
perdition, one of those of whom it is said, "Thou castedst them down while they were elevated;"
1200
but he was the son of the
peace of the
Church, who in the clear illumination of his
mind failed to see one thing, only that through him another thing might be more excellently seen. "And yet," says the
apostle, "show I unto you a more excellent way: though I speak with the
tongues of men and of
angels, and have not
charity, I am become as sounding
brass, or a tinkling
cymbal."
1201
He had therefore imperfect insight into the hidden
mystery of the sacrament. But if he had known the
mysteries of all sacraments, without having
charity, it would have been nothing. But as he, with imperfect insight into the
mystery, was careful to
preserve charity with all
courage and
humility and
faith, he deserved to come to the
crown of martyrdom; so that, if any
cloud had crept over the clearness of his intellect from his
infirmity as man, it might be dispelled by
the glorious brightness of his
blood. For it was not in
vain that our
Lord Jesus Christ, when He declared Himself to be the
vine, and His
disciples, as it were, the
branches in the
vine, gave command that those which bare no fruit should be
cut off, and removed from the
vine as useless
branches.
1202
But what is really fruit,
save that new
offspring, of which He further says, "A new
commandment I give unto you, that ye
love one another?"
1203
This is that very
charity, without which the
rest profiteth nothing. The
apostle also says: "But the fruit of the Spirit is
love,
joy,
peace, long-suffering,
gentleness,
goodness,
faith,
meekness,
temperance;"
1204
which all begin with
charity, and with the
rest of the combination forms one
unity in a
kind of wondrous cluster.
1205
Nor is it again in
vain that our
Lord added, "And every
branch that beareth fruit, my
Father purgeth it, that it may bring forth more fruit,"
1206
but because those who are
strong in the fruit of
charity may yet have something which requires purging, which the
Husbandman will not leave untended. Whilst then, that holy man
entertained on the subject of
baptism an opinion at variance with the true view, which was afterwards thoroughly
examined and confirmed after most
diligent consideration, his error was compensated by his remaining in catholic unity, and by the abundance of his charity; and
finally it was cleared away by the pruning-hook of martyrdom.
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