PL 3 · cols. 1071–1081

Concilium Carthaginense sub Cypriano quintum, de baptismo primum (Epistola synodica S. Cypriani ad Januarium et alios)

Editors' preface

PL 3:1071

ANNO CHRISTI CCLV, S. STEPHANI III.

In the year of Christ 255, the third of St Stephen.

CARTHAGINENSE CONCILIUM SUB CYPRIANO QUINTUM, DE BAPTISMO PRIMUM.

The fifth Council of Carthage under Cyprian, the first on baptism.

(Erasm. I, 12; Pamel, Rigal. Baluz. LXX; Oxon. Lips. LXX; Paris. LXIX; Routh. Rell. Scr. p 84 et 135)

(Erasmus 1, 12; Pamelius, Rigault, Baluze 70; Oxford, Leipzig 70; Paris 69; Routh, Reliquiae Sacrae p. 84 and 135)

PROEMIUM.

Preface.

Postquam in Africana Ecclesia Agrippino, vel etiam Tertulliano auctore, usus rebaptizandi eos qui ab haereticis baptizati erant, jam diu antehac frequentatus fuisset, eamque Novatianus, ut saltem hoc modo lapsos, quos immundos esse docebat, per Baptismum ab omni sua immunditia ablutos in Ecclesiam reciperet, aemulatus fuisset; Magnus, homo laicus, occasione Novatianorum, eamdem tunc temporis baptizandi formam ac ritum cum Catholicis observantium, dubitavit primus, an ad Ecclesiam revertentes rebaptizari deberent, quos a Novatianis baptizatos esse scirent. Ex episcopis primi reperiuntur fuisse Numidae, qui de iterando haereticorum Baptismate ad Cyprianum aliosque episcopos, ad synodum hanc Carthagine coactos, litteras conscripserunt. Prima igitur synodica hac de re consultatio, anno 258, Valeriani et Gallieni imperatorum 4, habita haec est, ut Cypriani Epistola 73, ad Jubaianum ostendit, in quam cum ex Africanis alii, juxta apostolicam traditionem sentirent non esse rebaptizandos eos qui legitime ab haercticis baptizati sunt: alii vero contra existimarent, unum Baptismum duntaxat esse unius Ecclesiae, ideoque apud haereticos qui extra Ecclesiam sunt, Baptismum verum et catholicum esse non posse; hac inquisitione praevia, tandem definitum est, cum unum sit in sancta Ecclesia

After the practice of rebaptizing those who had been baptized by heretics had long been frequent before this in the African Church, on the authority of Agrippinus, or even of Tertullian, and Novatian had imitated it, so that at least in this way he might receive into the Church the lapsed, whom he taught to be unclean, washed by baptism from all their uncleanness; Magnus, a layman, on the occasion of the Novatians, who at that time observed the same form and rite of baptizing as the Catholics, was the first to doubt whether those returning to the Church ought to be rebaptized whom they knew to have been baptized by the Novatians. Of the bishops, the first are found to have been the Numidians, who wrote letters about repeating the baptism of heretics to Cyprian and the other bishops gathered at Carthage for this synod. This, then, was the first synodical deliberation held on this matter, in the year 258, the 4th year of the emperors Valerian and Gallienus, as Cyprian's Letter 73, to Jubaianus, shows; and in it, since some of the Africans held, according to apostolic tradition, that those who had been lawfully baptized by heretics ought not to be rebaptized, while others on the contrary judged that there is only one baptism, of the one Church, and that therefore among heretics, who are outside the Church, baptism cannot be true and catholic, after this preliminary inquiry it was at length determined, since there is one in the holy Church

Editors' notes and page, col. 1071

Footnotes

(printed under page 587)

(47) ‹anchor: faciunt ea› · call in col 1071, in the previous unit's text at the top of the page

Faciunt mala sed et consentiunt eis Lam. Ebor. Lin Thu. Vict Corb.

"They do evil, but they also consent to them": so the Lambeth, York, Lincoln, Thuanus, Victorine and Corbie manuscripts.

(printed under page 587)

(48) ‹anchor: consultatio, anno 258› · call in the full-width preface above the notes

Al. 256.

Others read 256.

(printed under page 587)

(73) (continued) · call on a previous page

ticulam hoc quoque loco editio habet Manutii. Partem pro portionem octo codd. scripti in edit Oxon. nominati. ROUTH.

... the edition of Manutius also has the particle in this place. Eight manuscripts named in the Oxford edition have partem for portionem. ROUTH.

(printed under page 587)

(74) ‹anchor: Non intellexerunt› · call in col 1071, in the previous unit's text at the top of the page

Non intellexerunt. Consentit Cyprianus lectioni illorum codicum qui habent οὐκ ἐνόησαν; et deinceps οἳ αὐτὰ ποιοῦσι. et οἳ συνευδοκοῦσι. FELLUS. — Ea quæ istic Pamelius ait non reperiri in veteribus manuscriptis ego reperi in quindecim. BALUZIUS. — Vulgo legitur ἐπιγνόντες; sine particula negativa apud Apostolum verba repetentem, ROUTH.

They did not understand. Cyprian agrees with the reading of those manuscripts which have "they did not understand," and then "who do them" and "who consent with them." FELL. — The words which Pamelius says here are not found in the old manuscripts, I have found in fifteen. BALUZE. — The common reading is "knowing," without the negative particle, in the Apostle, whose words he is repeating. ROUTH.

(printed under page 587)

(75) ‹anchor: Nocentium contractibus polluuntur› · call in col 1071 or 1072 (above the crops)

Nocentium contractibus polluuntur. Pacianus, epist. III : Rejicere nocentes, attactus peccantium fugere. RIGALTIUS.

They are polluted by contact with the guilty. Pacian, letter 3: "To cast out the guilty, to shun the touch of sinners." RIGAULT.

(printed under page 587)

(76) ‹anchor: Opto vos› · call in col 1071 or 1072 (above the crops)

Opto vos. Duo libri veteres et editio Morellii habent Optamus. Utraque lectio bona est propter rationes alibi allatas in simili occasione, pag. 393. BALUZIUS. Scil. ad Epist. Cypriani VI, ubi ad lectiones opto vos, et opto te, ab eo hæc sunt adnotata : « Tametsi epistola scripta sit ad plures, præcipue tamen et nominatim scripta est ad Rogatianum personam illustrem. Et ideo Cyprianus finem ei opponens, clausulam valedictoriam, ut solet, ad eum dirigere potuit. » Ante Morellum exhibebat optamus vos Erasmue. Sed in epistola Sydonali proxime sequente, ubi legitur optamus, vetus Romana edit. sicut hic. habet opto. Nimirum ita interdum ponitur clausula per compendia, Op. V. F. CH. S. B. V.

I wish you. Two old books and Morel's edition have We wish. Either reading is good, for the reasons given elsewhere on a like occasion, p. 393. BALUZE. That is, on Cyprian's Letter 6, where on the readings opto vos and opto te he noted this: "Although the letter is written to several, it is nevertheless written chiefly and by name to Rogatianus, a distinguished person. And so Cyprian, setting the end to it, could direct the farewell clause to him, as he usually does." Before Morel, Erasmus gave optamus vos. But in the synodal letter immediately following, where optamus is read, the old Roman edition has opto, as here. Evidently the clause is sometimes set down in abbreviations, Op. V. F. CH. S. B. V.

(printed under page 587)

(77) ‹anchor: CONCIL. CARTHAG. V.› · call at the council's title

CONCIL. CARTHAG. V. Anno CCLV. Hoc Concilium, præeunte Pearsonio in Annal. Cyprian. anno 255 post Christum apposui. Variatur enim de tempore hujus atque cæterarum Cyprianicaram synodorum in Conciliis impressis. Cæterum de synodo ipsa ita scribit Cyprianus in initio Epistolæ ad Quintum : Retulit ad me, frater charissime, Lucianus compresbyter noster te desiderasse, ut significaremus tibi quid sentiamus de his quid apud hæreticos et schismaticos baptizati videntur. De qua re quid nuper in Concilia plurimi coepiscopi cum compresbyteris qui aderant censuerimus ut scires, ejusdem Epistolæ exemplum tibi misi. Hæc ille. Postea vero ad Stephanum quoque Romanum et ad Jubaianum easdem hasce synodales misit litteras Cyprianus, una cum ipsa illa ad Quintum epistola, quod quidem constat ex epistolis ad eumdem Stephanum et Jubaianum. ROUTH.

FIFTH COUNCIL OF CARTHAGE. In the year 255. Following Pearson in his Annales Cyprianici, I have placed this council in the year 255 after Christ, for the printed Councils vary about the date of this and the other Cyprianic synods. As for the synod itself, Cyprian writes thus at the start of his Letter to Quintus: "Lucianus our fellow presbyter has reported to me, dearest brother, that you wished us to tell you what we think about those who seem to have been baptized among heretics and schismatics. So that you may know what many of us fellow bishops, with the fellow presbyters who were present, lately decided on this matter in council, I have sent you a copy of that letter." So he. Afterwards Cyprian also sent this same synodal letter to Stephen of Rome and to Jubaianus, together with that letter to Quintus, as is clear from the letters to the same Stephen and Jubaianus. ROUTH.

(printed under page 587)

Page

other: col 1072 is the right-hand number of a full-width page, set whole under col 1071 (corpus full_width rule); nothing of its own: pointer only

PL 3:1073

Baptisma, neminem foris extra Ecclesiam baptizari posse: traditionem apostolorum male interpretantes, male etiam loquentes universaliter constringentes, addiderunt, ut ex epistola 71 Cypriani ad Quintum constat, illos qui a Catholicis rite baptizati ad haereticos defecissent, non per Baptismum, sed per solam manuum impositionem recipiendos esse, si ad Ecclesiam redire contendant. Baron. anno Christi 258, num. 17 usque ad 26 inclusive. Quibus omnibus ita constitutis, Januario caeterisque Numidiae episcopis sententiam ac definitionem hujus synodi, prout ipsi per litteras ad synodum scripta expetiverant, hac synodica epistola, quam infra ex Cypriano hic subjecimus, significarunt.

Baptism, that no one outside, beyond the Church, can be baptized: misinterpreting the tradition of the apostles, and also wrongly binding universally things that were ill spoken, they added, as is clear from Cyprian's letter 71 to Quintus, that those who, after being duly baptized by Catholics, had defected to the heretics were to be received not through Baptism but through the imposition of hands alone, if they sought to return to the Church. Baronius, year of Christ 258, nos. 17 to 26 inclusive. All these things being thus settled, they made known to Januarius and the other bishops of Numidia the sentence and definition of this synod, just as they themselves had requested in letters written to the synod, by this synodal letter, which we have subjoined here below from Cyprian.

Cyprianus, Liberalis, Caldonius, Junius, Primus, Caecilius, Polycarpus, Nicomedes, Felix, Marrutius, Successus. Lucianus, Honoratus, Fortunatus, Victor. Donatus, Lucius, Herculanus, Pomponius, Demetrius, Quintus, Saturninus, Marcus, alius Saturninus, alius Donatus, Rogatianus, Sedatus, Tertullus, Hortensianus, item alius Saturnius, Sattius, Januario Saturnino, Maximo, Victori, alio Victori, Cassio, Proculo, Modiano, Cittino Gargilio,

Cyprian, Liberalis, Caldonius, Junius, Primus, Caecilius, Polycarp, Nicomedes, Felix, Marrutius, Successus, Lucianus, Honoratus, Fortunatus, Victor, Donatus, Lucius, Herculanus, Pomponius, Demetrius, Quintus, Saturninus, Marcus, another Saturninus, another Donatus, Rogatianus, Sedatus, Tertullus, Hortensianus, likewise another Saturninus, Sattius, to Januarius, Saturninus, Maximus, Victor, another Victor, Cassius, Proculus, Modianus, Cittinus, Gargilius,

Editors' notes and page, col. 1073

Footnotes

(printed under page 588)

(49) ‹anchor: Junius› · call in col 1073

Sic Bod. 1. Ebor. Lin. NC. 1. 2. Benev. Vet. Impr. Eras[...]

So the Bodleian 1, York, Lincoln, New College 1, 2, Benevento, the old printed edition, Erasmus [...]

(printed under page 588)

(50) ‹anchor: Januario› · call in col 1073

[...] (cut at the crop edge; the second line of the block opens NC. 1. Ben., which ends either 49 or 50)

[...]

(printed under page 588)

(78) ‹anchor: Januario› · call not seen in col 1073's crops

Januario Multum hic inter se discrepant libri veteres. In quibusdam enim hic homo vocatur Jubaianns, Juvainanus, Jubianus, Juvianus, Jovianus, ut apud Zonoram et Balsamonem, Julianus, Januarius. Ego, cum hæc discrepantia nullius nunc sit momenti, retinui lectionem vulgo receptam. Interim admomendum est inscriptionem hanc esse in codice Thuano : Incipit ad Jubaianum liber secundus. In uno meo veteri : Incipit ad Jubaianum epistola tertia de his ipsis, id est de lapsis. BALUZ.

To Januarius. The old books disagree greatly among themselves here. For in some this man is called Jubaianus, Juvainanus, Jubianus, Juvianus, Jovianus, as in Zonaras and Balsamon, Julianus, Januarius. Since this discrepancy is now of no consequence, I have kept the commonly received reading. Meanwhile it should be noted that the heading in the Thuanus manuscript is: Here begins the second book to Jubaianus. In one old manuscript of mine: Here begins the third letter to Jubaianus, on these same people, that is, on the lapsed. BALUZE.

(printed under page 588)

(79) ‹anchor: Cum simul in concilio› · call above the crops

Cum simul in ooncilio, Græculus interpres, ἐν κοινοδουλίῳ. Epistola hæc in Codice Synodico Græcæ Ecclesiæ, concilio Carthaginiensi sub Cypriano habito præfigitur, et quasi illius canon perhibetur ; quem episcoporum suffragia, quæ eum tanquam ἐνθυμήματα, ἐπιχειρήματα sive ut ait Zonaras, varie illustrarut, sequebantur. Balsamo et Zonoras, litteris istis Jubaiano responsum fuisse redditum asserunt, eo quod illius mentionem factam in Cypriani proloquio observassent ; quanquam et codices mss. latini plurimi, suffragia hac in re perhibent. Sed perpetui hospites in occidentalium rebus fuerunt orientales, nec quidem rectius epistolam ipsam in Græcum sermonem transtulere, quam de scripti occasione et origine senserunt. Interea vero dicendum, quod siquidem hæc epistola erat synodica, et hæreticorum Baptisma damnabat pariter cum illa synodo quæ sequebatur LXXXVII episcoporum, merito in pandectas conciliorum recipiebatur ; et ita ad Orientales, qui diversarum synodorum diversis temporibus habitarum decreta pro ejusdem placitis accipiebant, errore non admodum damnoso, fuerat transmissa. Porro notandum omnes synodos Africanas sub Cypriano, a concilio sexto Generali in Trullo fuisse confirmatas can. 2. FELLUS. Quod ad canonem attinet concilii Sexti Generalis, verba Patrum sunt, Ἐπισφραγίζομεν δὲ καὶ τοὺς λοιποὺς πάντας ἱεροὺς κανόνας τοὺς ὑπὸ τῶν ἁγίων καὶ μακαρίων πατέρων ἡμῶν ἐκτεθέντας, τοῦτ' ἔστιν τῶν τε ἐν Νικαίᾳ, etc. Deinde post nominata reliquorum conciliorum et Patrum decreta pergunt, sed caute, scribere : Ἔτι μὴν καὶ τὸν ὑπὸ Κυπριανοῦ τοῦ γενομένου ἀρχιεπισκόπου τῆς Ἄφρων χώρας καὶ μάρτυρος, καὶ τῆς κατ' αὐτὸν συνόδου κατεθέντα κανόνα, ὃς ἐν τοῖς τῶν προειρημένων προέδρων τόποις, καὶ μόνον, κατὰ τὸ παραδοθὲν αὐτοῖς ἔθος ἐκράτησεν. Can. II. Canonibus quoque qui Apostolici vocantur, 46 et 47, hæreticos denuo baptizandos esse jussum est. Sed rursus tingendi illos quidem hæreticos disciplina, qui in nomine [...] rum paulo his conciliis vetustiorum ipse quoque Cyprianus et coepiscopi ejus, qui tot locis consuetudini se adversari fatentur. Ait ipse etiam Firmilianus in Epistola ad Cyprianum suum : ... Quod quidem adversus Stephanum vos dicere Afri potestis, cognita veritate, errorem vos consuetudinis reliquisse, p. 149. Hoc præsul Cæsareæ Cappadocum ; qui statim post gloriatur se suosque Asiaticos veritati et consuetudinem, jungere, et consuetudini Romanorum consuetudinem, sed veritatis, opponere : ab initio quidem hoc tementes quod a Christo et ab apostolis traditum est. Sed tamen Harduino haud assentiendum videtur, qui S. Hieronymi auctoritate fretus concilium in Africa his Cyprianicis in indice suo conciliorum superinduxit, in quo illi ipsi episcopi (verba Hieronymi sunt adversus Luciferianos, p. 117 ed. Froben.) qui rebaptizandos hæreticos cum eo (Cypriano) statuerant, ad antiquam consuetudinem revoluti novum emisere decretum. Nam, et recte, monuerunt contra Hieronymum cum multi alii tum Basnagius, Annal. vol. II, p. 486, ad Arelatense concilium usque, regnante Constantino M., Afrorum viguisse disciplinam, testem esse ipsam illam synodum, can. 8 : De Afris quod propria lege sua utuntur ut rebaptizent, placuit ut, si ad Ecclesiam aliquis de hæresi venerit, interrogent eum Symbolum, et si perviderint eum in Patre et Filio et Spiritu sancto esse baptizatum, manus ei tantum imponatur, ut accipiat Spiritum sanctum. Porro, si tale unquam concilium exstitisset, certo certius Augustinus in Responso suo. in lib. VI et VII, contra Donatistas, post singulas, quas affert, sententias Patrum, qui in concilio Africano tertio de Baptismo interfuerant, de retractata ipsorum opinione ad omnem versum nonnihil ingerere perstitisset. ROUTH.

When together in council: the little Greek translator has "in common council." In the Synodicon of the Greek Church this letter is prefixed to the council of Carthage held under Cyprian, and is presented as if it were its canon; it was followed by the bishops' votes, which illustrated it variously as so many "considerations" or "arguments," as Zonaras puts it. Balsamon and Zonaras assert that this letter was an answer given to Jubaianus, because they had observed that he is mentioned in Cyprian's opening words; and indeed very many Latin manuscripts also present the votes in this matter. But the Easterners were perpetual strangers in Western affairs, and they translated the letter itself into Greek no more correctly than they judged of the occasion and origin of the writing. Meanwhile it must be said that, since this letter was synodal and condemned the baptism of heretics together with the synod of eighty-seven bishops that followed, it was rightly received into the collections of councils; and so it had been passed on to the Easterners, who took the decrees of various synods held at various times as the rulings of one and the same, an error not very harmful. Note further that all the African synods under Cyprian were confirmed by the Sixth General Council in Trullo, canon 2. FELL. As for the canon of the Sixth General Council, the Fathers' words are: "We also set our seal on all the other holy canons set forth by our holy and blessed fathers, that is, those at Nicaea," etc. Then, after naming the decrees of the other councils and Fathers, they go on, but cautiously, to write: "And further the canon laid down by Cyprian, who was archbishop of the country of the Africans and a martyr, and by the synod with him, which prevailed only in the places of the aforesaid presidents, according to the custom handed down to them." Canon 2. In the canons called Apostolic also, 46 and 47, it is ordered that heretics be baptized again. But again the practice of dipping those heretics who in the name [...] somewhat older than these councils, Cyprian himself and his fellow bishops, who in so many places admit that they are opposing custom. Firmilian himself also says in his Letter to Cyprian: "... This indeed you Africans can say against Stephen: that, having known the truth, you have abandoned the error of custom," p. 149. So the bishop of Caesarea in Cappadocia, who immediately afterwards boasts that he and his Asians join custom to truth, and oppose to the custom of the Romans a custom, but one of truth, holding from the beginning what was handed down by Christ and the apostles. Yet we should not, it seems, agree with Hardouin, who, relying on the authority of St Jerome, added in his index of councils a council in Africa after these Cyprianic ones, in which those very bishops (the words are Jerome's, Against the Luciferians, p. 117 of Froben's edition) who had decreed with him (Cyprian) that heretics be rebaptized, returned to the ancient custom and issued a new decree. For many others, and Basnage in particular, Annales vol. 2, p. 486, have rightly pointed out against Jerome that the African practice flourished right up to the council of Arles, in the reign of Constantine the Great, and that this very synod is witness, canon 8: Concerning the Africans, since they use their own law of rebaptizing, it was decided that if anyone comes to the Church from heresy, they should ask him the Creed, and if they see that he was baptized in the Father and the Son and the Holy Spirit, only the hand should be laid on him, that he may receive the Holy Spirit. Moreover, had such a council ever existed, most certainly Augustine in his reply, in books 6 and 7 Against the Donatists, would have persisted in pressing something at every line about the retraction of their opinion, after each of the sentences he cites of the Fathers who had taken part in the third African council on baptism. ROUTH.

(printed under page 588)

(80) ‹anchor: Ad nos› · call above the crops

Ad nos. Mirum est has voces, quæ propagatæ sunt ex editione Erasmi, desunt enim in aliis editionibus, non reperiri nisi in tribus antiquis exemplaribus, quamvis hanc epistolam contulerim cum viginti sex. Desunt ergo in Turonensi, in uno Remigiano, et in Beccensi. BALUZIUS. — Voluit dicere Baluzius : Exstant ergo, non desunt ergo. In pluribus autem scriptis hæc Fellus invenit. ROUTH.

To us. It is remarkable that these words, which have spread from Erasmus's edition (for they are missing in the other editions), are found in only three old copies, although I have collated this letter with twenty-six. So they are missing in the Tours manuscript, in one of Saint-Remi, and in that of Bec. BALUZE. — Baluze meant to say "So they are present," not "So they are missing." Fell, however, found these words in several manuscripts. ROUTH.

(printed under page 588)

(81) ‹anchor: Quæ una et vera est› · call above the crops

Quæ una et vera est. Ita restituimus hunc locum ex fide quatuor veterum librorum. BALUZIUS. — Vulgo, quæ una est. ROUTH.

Which is one and true. We have restored this passage so on the authority of four old books. BALUZE. — Commonly, which is one. ROUTH.

(printed under page 588)

Page

running head: 1073 PARS I. — MONUMENTA VETERUM. 1074
marginal letters: A ‹Cyprianus, Liberalis, Caldonius, Junius, Pri-›; B ‹(78) Januario Multum hic› (foot notes); C ‹in Cypriani proloquio› (foot notes); D ‹ἁγίων καὶ μακαρίων› (foot notes)
old-edition numerals: (none)
misprints kept as printed: Saturnius (for Saturninus), in the list of bishops; Jubaianns (for Jubaianus), Zonoram (for Zonaram), admomendum (for admonendum), note 78; ooncilio (for concilio), Zonoras (for Zonaras, second time), illustrarut (for illustrarunt), tementes (for tenentes), note 79

PL 3:1074

Eutyciano, alio Gargilio. alio Saturnino, Nemesiano, Nampulo, Antoniano, Rogatiano, Honorato fratribus, salutem.

Eutycianus, another Gargilius, another Saturninus, Nemesianus, Nampulus, Antonianus, Rogatianus, Honoratus, brothers, greeting.

I. Cum simul in concilio essemus, fratres charissimi, legimus litteras vestras quas ad nos fecistis de iis qui apud haereticos et schismaticos baptizati videntur, an ad Ecclesiam catholicam, quae una et vera est, venientes baptizari

I. When we were together in council, dearest brothers, we read your letter which you made to us concerning those who appear to have been baptized among heretics and schismatics, whether, coming to the catholic Church, which is one and true, they ought to be baptized

Editors' notes and page, col. 1074

Page

running head: 1073 PARS I. — MONUMENTA VETERUM. 1074
marginal letters: A EUTYCIANO, ALIO GARGILIO (in the column text); B sacrae Triadis baptizati essent (in the Variorum notae); C p. 117 ed. Froben.) (in the Variorum notae); D tisset. ROUTH. (in the Variorum notae)
old-edition numerals: 1037 after charissimi
other: the first seven lines (baptizari posse : traditionem apostolorum ... hic subjecimus, significarunt.) run across both columns and are cut off at the left edge, so they are not set here; per the unit rules they are set with full_width at the head of col. 1073. The salutation continues the address list begun in col. 1073. The column ends mid-word at bapti-; the word is set whole here as baptizari (Q3, 2026-10-26), and the tail "zari" printed at the top of col. 1075 is dropped there (confirmed against the page by Q4, 2026-10-26). The Variae lectiones line and the Variorum notae (79)-(81) at the page foot are not set here. The period after GARGILIO is as printed.

PL 3:1075

debeant. De qua re quanquam et ipsi illic veritatem et firmitatem catholicae regulae teneatis, tamen quoniam consulendos nos pro communi dilectione existimastis, sententiam nostram non novam promimus, sed jam pridem ab antecessoribus nostris statutam et a nobis observatam vobiscum pari consensione conjungimus, censentes scilicet et pro certo tenentes

Concerning this matter, although you yourselves there also hold the truth and firmness of the catholic rule, yet since in our common love you have thought that we should be consulted, we put forward an opinion of ours that is not new, but one long since established by our predecessors and observed by us, and we join it with you in equal agreement, judging, that is, and holding for certain

Editors' notes and page, col. 1075

Footnotes

(printed under page 589)

(82) ‹anchor: antecessoribus nostris›

Antecessoribus nostris. Agrippino videlicet et aliis, quos septuaginta fuisse scribit sanctus Augustinus, uti monuimus ad epistolam nonam pag. 396. — Vide etiam notas ad Epistolam LXXIII. BALUZIUS. Nihil habet ibi Baluzius de Agrippini tempore, quod quidem plerisque videtur ignotius esse, quam ut certi aliquid de eo a se statuatur. Nam qui Cypriano sunt in Epistola sua LXXIII, sive ad Jubaianum, multi anni et longa ætas, eos, paucos ante Cyprianum annos appellat Augustinus lib. IV Contra Donatist., cap. 6. Attamen jam diu apud Afros invaluisse opinionem de vanitate Baptismi hæreticorum, ostendit Tertullianus, adhuc catholicus, in libro suo De Baptismo, ubi iisdem fultus rationibus quas nobis inculcat Cyprianus, improbat eum, atque pro irrito habet. Vid. cap. 15. Imo vero in Geographia Africæ Sacra S. Optato a cl. Dupinio præfixa post verba Tertulliani ad p. XXX allata, Circa hæreticos sane quid custodiendum, digne quis retractet? ad nos enim editum est ; per eadem verba designari ait se haud dubitare vir doctissimus decretum Agrippini contra hæreticorum Baptisma ; indeque et ex Cypriani verbis colligit, videri Agrippinum, non tertio, ut vulgo putant, sed sub finem secundi Ecclesiæ sæculi Carthagine sedisse. Neque ætatem Agrippini diverse constituerat Fellus ad locum illum Epistolæ ad Jubaianum, p. 199. Cæterum in Epistola ad Quintum, quæ est de hæreticis baptizandis, Cypriani hæc sunt ad Agrippini aliorumque decretum pertinentia : Quod quidem et Agrippinus bonæ memoriæ vir cum cæteris coepiscopis suis, qui illo in tempore in provincia Africa et Numidia Ecclesiam Domini gubernabant, statuit et librato concilii communis examine firmavit. P. 127, ed. Benedictin. ROUTH.

Our predecessors. That is, Agrippinus and others, who St Augustine writes were seventy, as we noted on the ninth letter, p. 396. — See also the notes on Letter LXXIII. BALUZE. Baluze has nothing there on the date of Agrippinus, which indeed seems to most too obscure for anything certain to be settled about him. For those who in Cyprian's Letter LXXIII, or to Jubaianus, are many years and a long age, Augustine, book IV Against the Donatists, ch. 6, calls a few years before Cyprian. Yet that the opinion that heretics' baptism is void had long prevailed among the Africans is shown by Tertullian, while still a catholic, in his book On Baptism, where, relying on the same grounds that Cyprian urges on us, he disapproves of it and holds it void. See ch. 15. Indeed, in the Sacred Geography of Africa that the celebrated Dupin prefixed to St Optatus, after the words of Tertullian quoted at p. xxx, As to heretics, what should be observed may well be reconsidered; for it was published for us, that most learned man says he has no doubt that Agrippinus's decree against the baptism of heretics is meant by these words; and from this and from Cyprian's words he infers that Agrippinus seems to have sat at Carthage not in the third century, as is commonly thought, but towards the end of the Church's second. Nor had Fell placed Agrippinus's date differently, on that passage of the Letter to Jubaianus, p. 199. For the rest, in the Letter to Quintus, which concerns baptizing heretics, these are Cyprian's words bearing on the decree of Agrippinus and the others: This indeed Agrippinus too, a man of good memory, with his other fellow bishops who at that time governed the Lord's Church in the province of Africa and Numidia, decreed and confirmed after weighing it in the common examination of a council. P. 127, Benedictine edition. ROUTH.

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(83) ‹anchor: Pari consensione conjungimus› · call above the crops

Pari consensione conjungimus. Fortasse vel legendum est conjuncti pro conjungimus. claudicat enim oratio, vel posita finali distinctione post voces illas, et a nobis observatum, conjungimus est reponendum. ROUTH.

We join with equal agreement. Perhaps either conjuncti ("joined") should be read for conjungimus, for the sentence limps, or, with a full stop placed after the words and observed by us, conjungimus should be restored. ROUTH.

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(84) ‹anchor: Extra Ecclesiam› · call above the crops

Extra Ecclesiam. Vetus interpretatio in recentiore codice Victorino, id est extra formam Ecclesiæ. Tamen baptizatur qui a Judæo vel a gentili vel ab hæretico baptizatur, si secundum formam Ecclesiæ baptizet. Sumptum est istud ex capite A quodam Judæo apud Gratianum, dist. 4, de consecratione, ubi Nicolaus Papa I, respondens ad consulta Bulgarorum ait Baptismum esse bonum, quamvis sit collatus ab eo quem non constabat esse Christianum, si collatus sit in nomine sanctæ Trinitatis vel tantum in Christi nomine. Contra Gregorius III, scribens ad Bonifacium archiepiscopum præcipit ut illi denuo baptizentur quos a paganis baptizatos esse constiterit. Refertur illa constitutio lib. VII Capitularium cap. 01, et apud Gratianum cap. Quos a paganis eadem distinctione. Vide etiam Bullam Eugenii IV, apud Odoricum Raynaldum an. 1439. §15. Vide Gerochum Reicherspergensem in tractatu adversus Simoniacos cap. 22, et Algerum scholasticum Leodiensem cap. 52, de Misericordia et justitia. BAL.

Outside the Church. An old gloss in a more recent Victorine manuscript: that is, outside the form of the Church. Yet one is baptized who is baptized by a Jew or a gentile or a heretic, if he baptizes according to the form of the Church. This is taken from the chapter A quodam Judaeo in Gratian, distinction 4, De consecratione, where Pope Nicholas I, replying to the questions of the Bulgarians, says that a baptism is good even if conferred by one not known to be a Christian, provided it is conferred in the name of the Holy Trinity, or only in the name of Christ. On the other hand Gregory III, writing to Archbishop Boniface, orders that those found to have been baptized by pagans be baptized again. That ordinance is cited in book 7 of the Capitularies, ch. 01 [as printed], and in Gratian, chapter Quos a paganis, in the same distinction. See also the bull of Eugene IV in Odorico Rinaldi, year 1439, §15. See Gerhoch of Reichersberg in his treatise against the simoniacs, ch. 22, and Alger, scholasticus of Liège, ch. 52, On Mercy and Justice. BALUZE.

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(85) ‹anchor: Baptisma unum› · call above the crops

Baptisma unum. Non tantum eo nomine quod [...] auctoritate epistolæ Cornelii ad Cyprianum, quam descripsi ex duobus antiquis codicibus manuscriptis, quorum unum est in bibliototheca monasterii Sancti Remigii Remensis, alius in bibliotheca illustrissimi et doctissimi viri Joannis Bohierii, præsidis infulati in parlamento Burgundiæ. Edita est autem supra pag. 167. Ubi vero Raphael Volaterranus invenerit Cornelium cessisse Cypriano nondum invenire potui. Cæterum istic annotari potest Armenos, ut tradit Guido de Perpiniano, dixisse quod verum Baptisma solum erat in Ecclesia majoris Armeniæ, et non in aliis, propter quod alios ad se venientes rebaptizabant. BALUZIUS. — Haud germanam esse, sed omnino rejici debere, epistolam istam Cornelii ad Cyprianum a Baluzio primum editam, alibi ostendi ad finem Cornelii Fragment. p. 65. ROUTH.

One baptism. Not only on the ground that [...] on the authority of the letter of Cornelius to Cyprian, which I copied from two old manuscripts, one of them in the library of the monastery of Saint-Remi at Reims, the other in the library of the most illustrious and learned Jean Bouhier, mitred president in the Parlement of Burgundy. It is printed above, p. 167. But where Raffaele of Volterra found that Cornelius yielded to Cyprian I have not yet been able to find. For the rest, it may be noted here that the Armenians, as Guido of Perpignan relates, said that true baptism existed only in the Church of Greater Armenia and not in the others, and for that reason they rebaptized others who came to them. BALUZE. — That this letter of Cornelius to Cyprian, first published by Baluze, is not genuine but must be rejected altogether I have shown elsewhere, at the end of the Fragments of Cornelius, p. 65. ROUTH.

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(86) ‹anchor: Lacus detritos› · call above the crops

Lacus detritos. Λάκκους συντετριμμένους. Vulg. cisternas dissipatas, hoc est, rimarum plenas, hac illacque perfluentes. Pacianus, epist. III : Non consecrata sede contentus, detritum lacum adulterini fontis adamavit. Hieronymus adversus Luciferianos : Conatus est et beatus Cyprianus contritos lacus fugere, nec bibere de aqua aliena, et idcirco hæreticorum Baptisma reprobans, ad Stephanum tunc Romanæ urbis episcopum, qui a beato Petro vicesimus sextus fuit, super hac re Africanam synodum direxit ; sed conatus ejus frustra fuit. RIGALT.

Worn-out cisterns. Greek "broken cisterns." The Vulgate has broken cisterns, that is, full of cracks, leaking this way and that. Pacian, letter 3: "Not content with the consecrated see, he fell in love with the worn-out cistern of an adulterous spring." Jerome against the Luciferians: "Blessed Cyprian also tried to flee broken cisterns and not to drink of another's water, and so, rejecting the baptism of heretics, he sent the African synod on this matter to Stephen, then bishop of the city of Rome, twenty-sixth from blessed Peter; but his attempt was in vain." RIGAULT.

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(87) ‹anchor: Aquam portare› · call above the crops

Aquam portare. Septuaginta dixerant : ὕδωρ συνέχειν Apud Balsam. et Zonoram legitur, συσχεῖν. Apud Tertull. : Foderunt sibi lacus contritos, qui non poterunt aquam continere. RIGALT.

To carry water. The Septuagint had said "to hold water." In Balsamon and Zonaras one reads "to contain." In Tertullian: They have dug for themselves broken cisterns, which will not be able to hold water. RIGAULT.

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(88) ‹anchor: Ab aqua aliena› · call above the crops

Ab aqua aliena. Hæc frustra alibi quam in Græcis exemplaribus quæruntur. FELLUS. — Additamentum est τῶν Ο' ad finem capitis noni Proverb et quanquam ad edit. Oxon. oram locus alius aliquanto similis in cap. VI, 24 (verius esset X, 15) Proverb. signatus est, diversum postea sensisse de loco videtur doctissimus editor, qui nullum Scripturæ locum apposuit ad hæc eadem verba in Suffragio V concilii VII, quod mox sequitur. Posuit interea ad verba in Proverbiis antecedentia, Οὔτε γὰρ διαβήσῃ ὕδωρ ἀλλότριον, Clemens Alex. in Strom. lib. I, c. 19, . . . . τὸ βάπτισμα τὸ αἱρετικὸν οὐκ οἰκεῖον καὶ γνήσιον γογιζομένη. Hic bene nota Clementis fine sæculi secundi et in Ægypto scribentis opinionem de hæretico Baptismo. ROUTH.

From another's water. These words are sought in vain anywhere but in the Greek copies. FELL. — It is an addition of the Seventy at the end of chapter 9 of Proverbs; and although in the margin of the Oxford edition another somewhat similar passage was marked, at Proverbs 6:24 (it would more truly be 10:15), the most learned editor seems afterwards to have thought differently about the passage, since he set no Scripture reference against these same words in the fifth vote of the seventh council, which follows shortly. Meanwhile, on the preceding words in Proverbs, "For you shall not pass through another's water," he cited Clement of Alexandria, Stromata book 1, ch. 19: ". . . . regarding heretical baptism as not proper and genuine [water]." Note well here the opinion on heretical baptism of Clement, who wrote at the end of the second century and in Egypt. ROUTH.

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Page

running head: 1075 DE HÆRETICORUM BAP (cut off at the image edge)
marginal letters: A zari debeant. De qua re; B certi aliquid de eo a se statuatur (in the notes); C Agrippini diverse constituerat Fellus (in the notes); D dam Judaeo apud Gratianum (in the notes)
old-edition numerals: 1038 after sententiam
other: the column text prints "[vid. not.]" after the call (83); it is a pointer to the notes and, like the note calls, is not set in the source.

PL 3:1076

neminem foris ⟨b⟩aptizari extra Ecclesiam posse, cum sit Baptisma unum in sancta Ecclesia constitutum, et scriptum sit, Domino dicente (Hier. II, 13): Me dereliquerunt fontem aquae vivae, et effoderunt sibi lacus detritos qui non possunt aquam portare. Et iterum divina Scriptura moneat et dicat (Prov. IX, 18. sec. LXX: Ab aqua aliena abstine te, et fonte aquae alienae

that no one can be baptized outside, beyond the Church, since there is one Baptism established in the holy Church, and it is written, the Lord saying (Jer. 2:13): They have forsaken Me, the fountain of living water, and have dug for themselves worn-through cisterns, which cannot carry water. And since again divine Scripture warns and says (Prov. 9:18, according to the Septuagint: Keep yourself from alien water, and from the fountain of alien water

Editors' notes and page, col. 1076

Page

running head: [...]TICORUM BAPTISMATE. 1076
marginal letters: A ‹neminem foris baptizari›; B ‹referuntur ad pontificatum› (in the Variorum notae); C ‹ad se venientes rebaptizabant› (in the Variorum notae); D ‹qui non poterunt aquam continere› (in the Variorum notae)
old-edition numerals: 1039 after ‹dereliquerunt›

PL 3:1077

ne biberis. Oportet ergo mundari et sanctificari aquam prius a sacerdote, ut possit Baptismo suo peccata hominis qui baptizatur abluere, quia per Ezechielem prophetam Dominus dicit (Ezech. XXXVI, 25, 26): Et aspergam super vos aquam mundam, et mundabimini ab omnibus immunditiis vestris, et ab omnibus simulacris vestris emundabo vos, et dabo vobis cor novum et spiritum novum dabo in vobis. Quomodo autem mundare et sanctificare aquam potest qui ipse immundus est et apud quem Spiritus sanctus non est, cum Dominus dicat in Numeris (Num. XIV, 22): Et omnia quaecunque tetigerit immundus immunda erant. Aut quomodo baptizans dare alteri remissam peccatorum potest qui ipse sua peccata deponere extra Eccclesiam non potest?

do not drink. Therefore the water must first be cleansed and sanctified by the priest, so that it may be able by its baptism to wash away the sins of the man who is baptized, because the Lord says through Ezekiel the prophet (Ezek. 36:25–26): And I will sprinkle clean water upon you, and you will be cleansed from all your uncleannesses, and from all your idols I will cleanse you, and I will give you a new heart, and a new spirit I will put within you. But how can he cleanse and sanctify the water who is himself unclean and with whom the Holy Spirit is not, since the Lord says in Numbers (Num. 14:22): And all things whatsoever the unclean man has touched were unclean. Or how can the one who baptizes give to another the remission of sins, who himself cannot lay aside his own sins outside the Church?

Editors' notes and page, col. 1077

Footnotes

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(89) ‹anchor: Mundari et sanctificari aquam› · call above the crops

Mundari et sanctificari aquam. Formulæ illæ liturgicæ quibus elementa Sacramentorum ad usus divinorum mysteriorum separantur, hinc et aliunde apparent non tam nuperæ esse, quam novatores sibi et aliis persuadere satagunt. FELL.

That the water be cleansed and sanctified. Those liturgical formulas by which the elements of the sacraments are set apart for the use of the divine mysteries appear, from this and from elsewhere, to be not so recent as the innovators busily persuade themselves and others. FELL.

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(90) ‹anchor: Sed et ipsa interrogatio› · call above the crops

Sed et ipsa interrogati. Dum mergitamur, inquit Tertullianus, amplius aliquid respondentes, Dominus in Evangelio determinavit, sub antististis manu contestamur. RIGALT.

But also the questioning itself. "While we are being dipped," says Tertullian, "answering something more than the Lord laid down in the Gospel, we make our profession under the hand of the bishop." RIGAULT.

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(91) ‹anchor: Remissionem peccatorum per sanctam Ecclesiam› · call above the crops

Remissionem peccatorum per sanctam Ecclesiam. Apostolorum Symbolum quanquam in omnibus Ecclesiis obtinuit, in singulis fere, quemadmodum a Ruffino olim observatum, aliquatenus variabat : Africanam Ecclesiam hoc modo articulos hosce concepisse, ex Cypriani verbis satis videtur constare. Ipsa inquit, interrogatio quæ fit in Baptismo testis est veritatis. Nam cum dicimus : Credis in vitam æternam, et remissionem? etc. Patet hanc fuisse interrogationem quæ fit in Baptismo : et verba ipsa quibus sacerdos interrogando præivit, et quæ catechumenus respondens repetebat. Epistola ad Magnum eadem occurrunt verba, ordine aliquantum mutato. Credis remissionem peccatorum, et vitam æternam per sanctam Ecclesiam? Certe articulus de communione sanctorum, in occidentali Ecclesia serius obtinuit. Neque enim in Aquileiana reperiebatur tempore Ruffini, nec agnoscit D. Augustinus in lib. de Fide et Symbolo ; nec in fidei formula comparet quam tradidit Maximus Tauriniensis, aut quam exposuit Chrysologus ; non etiam occurrit in vetere codice ms. regis Æthelstani in Biblioth. Cottoniana, ubi ad Psalterii calcem Symbolum Græce habetur. Nec in codice Bedleiano Actorum Apostolicorum, ubi litteris Saxonicis habetur Symbolum Græce descriptum, quod constat mille abhinc annis fuisse exaratum. Imo non a Græcis agnoscebatur Eusebii tempore, nec Epiphanii. Cyrilli Hierosolymitani, aut concili Ephesini. Imo quidem articulus de vita æterna desideratur in exemplaribus nostris supra memoratis, sic enim extrema Symboli se habent : ἁγίαν Ἐκκλησίαν, ἄφεσιν ἁμαρτιῶν, σαρκὸς ἀνάστασιν. Ἀμήν. FELLUS.

Remission of sins through the holy Church. Although the Apostles' Creed was held in all the Churches, it varied somewhat in nearly each one, as Rufinus observed long ago. That the African Church framed these articles in this way seems clear enough from Cyprian's words. "The very questioning," he says, "which is put in baptism is a witness of the truth. For when we say: Do you believe in eternal life, and the remission?" etc. Clearly this was the questioning put in baptism: both the very words in which the priest led the way by asking, and which the catechumen repeated in answer. In the letter to Magnus the same words occur, the order somewhat changed: Do you believe the remission of sins, and eternal life, through the holy Church? Certainly the article on the communion of saints took hold later in the Western Church. For it was not found in the Creed of Aquileia in Rufinus's time, nor does St Augustine recognize it in the book On Faith and the Creed; nor does it appear in the formula of faith handed down by Maximus of Turin, or that expounded by Chrysologus; nor does it occur in the old manuscript of King Æthelstan in the Cotton Library, where the Creed is given in Greek at the end of the Psalter. Nor in the Bodleian manuscript of the Acts of the Apostles, where the Creed is copied in Greek in Saxon letters, known to have been written a thousand years ago. Indeed it was not recognized by the Greeks in the time of Eusebius, nor of Epiphanius, Cyril of Jerusalem, or the council of Ephesus. Indeed the article on eternal life is wanting in our copies mentioned above, for the end of the Creed runs thus: "holy Church, remission of sins, resurrection of the flesh. Amen." FELL.

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(92) ‹anchor: Baptizare posse› · call above the crops

Baptizare posse. Adjecimus hæc duo vocabula ex fide quatuor veterum exemplarium ; quorum unum est Corbeiense, in quo epistola ista bis habetur. BALUZIUS. — Non agnoscit vocabula Interpretatio epistolæ Græca in qua οἱ αἱρετικῶν συνήγοροι positum est. ROUTH.

Can baptize. We have added these two words on the authority of four old copies, one of them the Corbie manuscript, in which this letter appears twice. BALUZE. — The Greek translation of the letter does not have the words; in it "the advocates of heretics" is set. ROUTH.

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(93) (continued) · call above the crops

[...] interpretatio est, ab unctiene deducitur. Sed et cum perperam Christianus pronuntiatur, de suavitate vel begnitate impositum est. RIGALT.

[...] is the interpretation, it is derived from anointing. And even when it is wrongly pronounced Chrestianus, it was given from sweetness or kindness. RIGAULT.

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(94) ‹anchor: Eucharistia est unde baptizati unguntur› · call above the crops

Eucharistia est unde baptizati unguntur oleo in altari sanctificato.— Oleum in altari sanctificatum Oxoniensis editor legit et ait : Veram esse arbitramur scripturam quam edidit Manutius : Porro autem Eucharistia est unde baptizati unguntur, oleum in altari sanctificatum. Sic persuadent exemplaria. Nam in Corbeiensi legitur : Porro autem Eucharistia est unde baptizati unguntur oleo in altari sanctificato : In Veronensi et Thuaneo, ut in Manutiana editione. Perperam Græci apud Zon. et Bals. ἁγιάζεσθαι ἔλαιον εἰς εὐχαριστίαν. At præclare Cyprianus dixerat Eucharistiam esse oleum in altari sanctificatum. Oleum scilicet ἔντευξιν, hoc est interpellationem sive invocationem divini numinis, per laudes et gratias Deo fusas et nuncupatas benedictum. Sic Matthæus et Marcus et Joannes Euchacritiam dixerunt eulogiam, nec tantum in cœnæ Dominicæ institutione, verum etiam in panum multiplicatione. Quod Evangelistarum verbis accurate collatis facile deprehenditur. RIGALTIUS. — Porro observare operæ pretium fuerit, quod Erasmus et Pamelius considerantes in hujus loci conclusione Cyprianum distincte loqui de Oleo et Eucharistia, ut et Augustinum argumenta ejus solventem de Bapt. cont. Donat. lib. V, cap. 20, nihilque debere esse in conclusione quod non erat in præmissis, post unguntur reposuerunt et pro est ; et sanctificatur pro sanctificatum. Non absurde id quidem, si id jus haberent editores ut quod ipsis non placebat, emendare licuisset ; aut si in argumenti conclusione, Oleum Et Eucharistia disparate sint intelligenda. Verum Albaspinæus, de Eucharist. lib. I, c. 14, eos insimulat audaciæ, ac contendit veterem lectionem retinendam esse, in qua magnum mysterium sibi visus est deprehendisse, siquidem Oleum quo baptizati ungebantur, coram Eucharistia consecrari solitum. Sed nihil opus istis mysteriis ; vera ratio propter quam Cyprianus Eucharistiam apud hæreticos fieri et unctionem spiritalem conferri negat, ea est ; quod censuerit (continues)

It is the Eucharist from which the baptized are anointed with oil sanctified on the altar. The Oxford editor reads oil sanctified on the altar and says: "We judge the true reading to be the one Manutius printed: But furthermore it is the Eucharist from which the baptized are anointed, oil sanctified on the altar. The copies point this way. For in the Corbie manuscript one reads: But furthermore it is the Eucharist from which the baptized are anointed with oil sanctified on the altar. In the Verona and Thuanus manuscripts as in Manutius's edition." The Greeks in Zonaras and Balsamon wrongly have "oil is sanctified for the eucharist." But Cyprian had said admirably that the Eucharist is oil sanctified on the altar: oil, that is, blessed by the intercession, that is, the appeal to or invocation of the divine majesty, by praises and thanks poured out and offered to God. So Matthew, Mark and John called the Eucharist a "blessing," not only at the institution of the Lord's Supper but also at the multiplication of the loaves, as is easily seen when the Evangelists' words are carefully compared. RIGAULT. — It will further be worth noting that Erasmus and Pamelius, considering that in the conclusion of this passage Cyprian speaks distinctly of the Oil and the Eucharist (as does Augustine too in answering his arguments, On Baptism against the Donatists book 5, ch. 20), and that there should be nothing in the conclusion that was not in the premises, put and for is after are anointed, and is sanctified for sanctified. Not absurdly, indeed, if editors had the right to correct whatever did not please them, or if in the conclusion of the argument the Oil and the Eucharist are to be understood separately. But Aubespine, On the Eucharist book 1, ch. 14, charges them with boldness and contends that the old reading must be kept, in which he thought he had discovered a great mystery, namely that the oil with which the baptized were anointed was customarily consecrated in the presence of the Eucharist. But there is no need of these mysteries; the true reason why Cyprian denies that the Eucharist is made among heretics and the spiritual anointing conferred is this: that he held (continues)

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(95) ‹anchor: Olei creaturam› · call above the crops

Olei creaturam. Irenæus, creaturam panis eucharistici et calicis, lib. IV, cap. 32. Iterum lib. V, cap. 2. MARSHAL.

The creature of oil. Irenaeus: "the creature of the eucharistic bread and of the cup," book 4, ch. 32; again book 5, ch. 2. MARSHALL.

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Page

running head: 1077 PARS I. — MONUMENTA[…] (cut off at the image edge)
marginal letters: A ‹nae ne biberis. Oportet ergo›; B ‹(89) Mundari et sanctificari aquam› (in the notes at the page foot); C ‹quibus sacerdos interrogando praeivit› (in the notes); D ‹de vita aeterna desideratur› (in the notes)
old-edition numerals: 1040 after ‹erant.›
misprints kept as printed: Eccclesiam (for Ecclesiam); Num. XIV, 22 (the verse is Num. 19:22); immunda erant (the standard text reads erunt; the English follows the print); in the notes, unctiene (93, for unctione), begnitate (93) and Euchacritiam (94). remissam peccatorum is Cyprian's own noun, not a misprint.

PL 3:1078

II. Sed et ipsa interrogatio quae fit in baptismo testis est veritatis. Nam cum dicimus: Credis in vitam aeternam et remissionem peccatorum per sanctam Ecclesiam? intelligimus remissionem peccatorum nonnisi in Ecclesia dari, apud haereticos autem, ubi Ecclesia non sit non posse peccata dimitti. Itaque qui haereticos baptizare posse asserunt, aut interrogationem mutent, aut vindicent veritatem, nisi si eis et Ecclesiam tribuunt quos Baptisma habere contendunt. Ungi quoque necesse est eum qui baptizatus sit, ut accepto Chrismate, id est, Unctione, esse unctus Dei et habere in se gratiam Christi possit. Porro autem Eucharistia est unde baptizati unguntur oleo in altari sanctificato. Sanctificare autem non potuit olei creaturam qui nec altare habuit nec

II. But the very interrogation also which is made in baptism is a witness to the truth. For when we say: Do you believe in eternal life and the remission of sins through the holy Church? we understand that remission of sins is given only in the Church, but that among heretics, where there is no Church, sins cannot be forgiven. Therefore those who assert that heretics can baptize must either change the interrogation or vindicate the truth, unless indeed they also grant a Church to those whom they contend have Baptism. It is necessary also that he who has been baptized be anointed, so that, having received the Chrism, that is, the Unction, he may be the anointed of God and have in himself the grace of Christ. Moreover, it is from the Eucharist that the baptized are anointed with oil sanctified on the altar. But he could not sanctify the creature of oil who had neither altar nor

Editors' notes and page, col. 1078

Page

running head: MONUMENTA VETERUM.
marginal letters: A ‹II. Sed et ipsa interrogatio›; B ‹(93) Gratiam Christi. Suavitatem› (in the Variorum notae); C ‹laudes et gratias Deo fusas› (in the Variorum notae); D ‹dam esse, in qua magnum mysterium› (in the Variorum notae)
old-edition numerals: 1041 after ‹in altari›

PL 3:1079

Ecclesiam. Unde nec unctio spiritalis apud haereticos potest esse, quando constet oleum sanctificari et Eucharistiam fieri apud illos omnino non posse. Scire autem et meminisse debemus scriptum esse (Psal. CXL, 6): Oleum peccatoris non ungat caput meum, quod ante in psalmis praemonuit Spiritus sanctus, ne quis exorbitans et a via veritatis exerrans, apud haereticos et Christi adversarios ungeretur. Sed et pro baptizato quam precem facere potest sacerdos sacrilegus et peccator, cum scriptum sit (Joan. IX, 31): Deus pec⟨c⟩atorem non audit; sed qui eum coluerit, et voluntatem ejus fecerit, illum audit. Quis autem potest dare quod ipse non habeat, aut quomodo potest spiritalia agere qui ipse amiserit Spiritum sanctum? Et idcirco baptizandus est et innovandus qui ad Ecclesiam rudis venit, ut intus per Sanctos sanctificetur,

Church. Hence neither can there be spiritual anointing among heretics, since it is established that oil cannot be sanctified nor the Eucharist be made among them at all. But we ought to know and remember that it is written (Ps. 140:6): Let the oil of the sinner not anoint my head, which the Holy Spirit forewarned beforehand in the psalms, lest anyone, swerving from the track and wandering away from the way of truth, should be anointed among heretics and adversaries of Christ. But also, what prayer can a sacrilegious and sinful priest make for the one baptized, since it is written (John 9:31): God does not hear a sinner; but whoever worships Him and does His will, him He hears. But who can give what he himself does not have, or how can he perform spiritual acts who has himself lost the Holy Spirit? And therefore he who comes untaught to the Church must be baptized and renewed, so that within, through the Saints, he may be sanctified,

Editors' notes and page, col. 1079

Footnotes

(printed under page 591)

(94) (continued) · call on the previous page

[...] ptismo, non ungi spiritualiter sanguine Christi, Eucharistiamque perficere et complere quod Baptismus et Oleum hoc respectu inchoassent. Hoc autem sic intellecto, quis eum in unctionis spiritalis, quæstione, Eucharistiæ mysterium adducere mirabitur ? Certe participationem sanguinis Christi in Eucharistia Veteres unctionem dicebant. Clem. Alex. in Pædag. lib. II, c. 2 : Διττὸν τὸ αἷμα τοῦ Κυρίου. Τὸ μὲν γάρ ἐστιν αὐτοῦ σαρκικόν, ᾧ τῆς φθορᾶς λελυτρώμεθα· τὸ δὲ πνευματικόν, τουτέστιν ᾧ κεχρίσμεθα. Naziazen. Orat. 41, μυστήριον ἔχρισέ με Chrysost. in Epist. ad Heb. rom. XVII. μύρῳ χρίεις καὶ πάλιν δυσωδίας πληροῖς; Revera, quemadmodum Dominus testatur (Matth. XXIII, 19), altare sanctificat munus quod superimponitur, ita qui non habent altare aut Eucharistiam, nec Unctionem spiritualem habere possunt. Et quidem argumenti hujus vim admisisse videntur adversariarum partium patroni, siquidem apud hæreticos baptizatos, per manuum impositionem recipiendos statuebant. Ad unctionem spiritualem omnino revocat D. Augustin., lib. XV de Trinit., c. 26 : Manifestius de illo, scil. Christo. scriptum est in Actibus Apostolorum, X, 38 Quoniam unxit eum Deus Spiritu sancto. Non utique oleo visibili, sed dono gratiæ, quod visibili significatur, unguento quo baptizatos ungit Ecclesia. FELL. — In emendando hoc loco secuti sumus in primis scripturam libri Corbeiensis. Sex libri manuscripti et veteres editiones habent oleum in altari sanctificatum. Manutius posuit : Porro autem Eucharistia est unde baptizati unguntur, oleum in altari sanctificatum. Hieronymus in Dialogo adversus Luciferianos ait Baptismum non esse tradendum sine Eucharistia. Quod diu duravit in Ecclesia Dei, ut ostensum a nobis est in notis ad Reginonem, pag. 551, 657. et in notis ad Capitularia, pag. 1256. In concilio Pragensi Hussitarum, apud Cochlæum, lib. V Historiæ Hussitarum decretum est ut Eucharistiæ communio detur infantibus. Hæc tantum. Et tamen Odoricus Raynaldus, an. 1421, § 12, scribit illud ab illis statutum esse circa infantes Baptismo perluendos. Quod verum non est. Hæc enim additio Raynaldi non exstat in decreto synodi. Æneas Sylvius in Dialogo contra Bohemos et Taboritas, qui editus est inter illius epistolas, ait : Vetus hæc Armenorum insania fuit, qui natos ut in lu[...]m veniebant, mox baptizatos, mox altaris sacra[...] mentes atque infantes ad Eucharistiæ libamenta vocatis. In responsionibus Armenorum ad objecta Latinorum missis ad Papam Benedictum XII, an. 1345, legitur quod illi postquam puerum baptizarunt, baptizatum communicant sic : cum corpore Christi sicco tangunt labia pueri, et reponunt, et si sacerdos celebret, et in tempore illo baptizetur puer, bene modicum sacerdos digitum suum tingit in sanguine, et inde tangit labia pueri. BALUZ. Quamvis ita suaserint tum decem codices scripti, tum veteres impressi, qui in edit. Oxon. testes citantur lectionis. oleum in altari sanctificatum, fateor me male revocasse hanc scripturam. Præferenda cæteris videtur Erasmiana lectio, Eucharistia, et unde baptizati unguntur oleum, in altari sanctificatur, quæ perspicua est et apprime convenit cum argumentis atque proposito scriptoris probare volentis, chrisma apud hæreticos non posse exstare, neque signum ipsum, nec rem signatam. Etenim affirmat Harduinus ad Concilia, in quorum odd. hæc exstat lectio, eamdem in m. Societatis suæ aliisque optimæ notæ præstari. Quod fortasse cl. Maranum quoque fugerat, qui, cum Baluzius ex Corbeiensi verba, oleo in altari sanctificato, subdidisset, hæc scripsit in Præf. ad Cypriani ed. Benedict. p. XIX : « Optime hunc locum emendavit Baluzius, pro eo quod : legebatur in antiquis editionibus, oleum in altari sanctificatum, vel apud Erasmum et Pamelium liberiori conjectura, Eucharistia et unde baptizati unguntur oleum in altari sanctificatur. Porro id non dicit Cyprianus quod ab eo per metaphoram dictum existimant Rigaltius et Fellus, Eucharistiam esse oleum quo unguntur, sed potius Eucharistiam esse id unde oleum, quo baptizati unguntur, sanctificationem deducit, quia videlicet oleum in altari sanctificabatur inter ipsas sacrificii preces. » ROUTH. Erasmi lectionem restituit editor Lips. EDD.

[...] -ptism, are not anointed spiritually with the blood of Christ, and that the Eucharist perfects and completes what Baptism and the Oil had begun in this respect. Understood so, who will wonder that, in a question about the spiritual anointing, he brings in the mystery of the Eucharist? Certainly the ancients called the partaking of Christ's blood in the Eucharist an anointing. Clement of Alexandria, Paedagogus book 2, ch. 2: "The blood of the Lord is twofold: one is his fleshly blood, by which we have been redeemed from corruption; the other spiritual, that is, the blood with which we have been anointed." Nazianzen, Oration 41: "a mystery anointed me." Chrysostom on the Letter to the Hebrews, homily 17: "You anoint with myrrh and fill again with stench?" Indeed, as the Lord testifies (Matthew 23:19), the altar sanctifies the gift placed on it; so those who have no altar or Eucharist cannot have the spiritual Anointing either. And the defenders of the opposite side seem to have granted the force of this argument, since they decreed that those baptized among heretics be received by the laying on of hands. St Augustine refers it entirely to the spiritual anointing, On the Trinity book 15, ch. 26: "More plainly it is written of him" (that is, of Christ) "in the Acts of the Apostles 10:38: Because God anointed him with the Holy Spirit. Not with visible oil, of course, but with the gift of grace, which is signified by the visible ointment with which the Church anoints the baptized." FELL. — In correcting this passage we have followed above all the reading of the Corbie book. Six manuscripts and the old editions have oil sanctified on the altar. Manutius set: But furthermore it is the Eucharist from which the baptized are anointed, oil sanctified on the altar. Jerome, in the Dialogue against the Luciferians, says that baptism should not be given without the Eucharist. This lasted long in God's Church, as we have shown in the notes on Regino, pp. 551, 657, and in the notes on the Capitularies, p. 1256. At the Hussite council of Prague, in Cochlaeus, book 5 of the History of the Hussites, it was decreed that the communion of the Eucharist be given to infants. That is all. And yet Odorico Rinaldi, year 1421, §12, writes that they made this decree about infants to be washed in baptism. That is not true, for this addition of Rinaldi's is not in the synod's decree. Aeneas Sylvius, in the Dialogue against the Bohemians and Taborites, published among his letters, says: "This was the old madness of the Armenians, who called newborns, as they came into the light, at once baptized, at once [...] of the altar [...], infants as they were, to taste the Eucharist." In the Armenians' replies to the objections of the Latins, sent to Pope Benedict XII in 1345, one reads that after they have baptized a child, "they give communion to the baptized thus: they touch the child's lips with the dry body of Christ and put it back; and if the priest is celebrating and the child is baptized at that time, the priest dips his finger very slightly in the blood and with it touches the child's lips." BALUZE. Although ten manuscripts and the old printed editions, cited in the Oxford edition as witnesses to the reading oil sanctified on the altar, urged this, I confess I did wrong to restore that reading. Erasmus's reading seems preferable to the others: the Eucharist, and the oil with which the baptized are anointed is sanctified on the altar. It is clear and fits exactly with the arguments and purpose of the writer, who wishes to prove that chrism cannot exist among heretics, neither the sign itself nor the thing signified. For Hardouin, on the Councils, in whose editions this reading stands, affirms that it is given also in a manuscript of his Society and in others of the best character. This had perhaps escaped the celebrated Maran too, who, since Baluze had substituted from the Corbie manuscript the words with oil sanctified on the altar, wrote this in the Preface to the Benedictine edition of Cyprian, p. xix: "Baluze has corrected this passage excellently, where the old editions read oil sanctified on the altar, or Erasmus and Pamelius by a freer conjecture the Eucharist, and the oil with which the baptized are anointed is sanctified on the altar. Moreover Cyprian does not say what Rigault and Fell think he said by a metaphor, that the Eucharist is the oil with which they are anointed; rather, that the Eucharist is that from which the oil with which the baptized are anointed draws its sanctification, because, of course, the oil was sanctified on the altar during the very prayers of the sacrifice." ROUTH. The Leipzig editor restored Erasmus's reading. EDITORS.

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(96) ‹anchor: Non ungat› · call above the crops

Non ungat. Quatuor libri veteres, non impinguet. Pamelius ait sanctum Augustinum, qui sæpe citat hunc locum, aliquando scribere ungat, quandoque impinguet. Duæ itaque etiam ævo Augustini erant hujus loci lectiones, BALUZIUS. — Vulgata, non impinguet. ROUTH.

Let it not anoint. Four old books have let it not fatten. Pamelius says that St Augustine, who often cites this passage, sometimes writes ungat, sometimes impinguet. So there were two readings of this passage even in Augustine's time. BALUZE. — The Vulgate has non impinguet. ROUTH.

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(97) ‹anchor: Super Petrum› · call above the crops

Super Petrum. Versio Græca tantum habet Ἐπάνω Πέτρου τοῦ ἀποστόλου ἀρχῆθεν ἑνότητος τεθεμελιωμένης. Ipse Cyprianus I. de Unitate Eccles. : Super unum ædificat Ecclesiam. Et paulo (continues)

Upon Peter. The Greek version has only "upon Peter the apostle, from the beginning, of the unity founded." Cyprian himself, On the Unity of the Church: "Upon one he builds the Church." And a little (continues)

(printed under page 591)

Page

running head: 1079 DE HAERETICORUM BA[...] (cut off at the image edge)
marginal letters: A ‹Ecclesiam. Unde nec unctio spiritalis›; B ‹clesiam rudis venit, ut intus›; C ‹sanctificat munus quod superimponitur› (in the Variorum notae); D ‹sine Eucharistia. Quod diu duravit› (in the Variorum notae)
old-edition numerals: 1042 after ‹meminisse›; 1043 after ‹adversarios›
other: pec⟨c⟩atorem: the second c is damaged/broken in the type. Last word sanctifi- is split at the column break (continues "cetur" in the next column). Variae lectiones and the Variorum notae (Fell's and others' notes, from "censuerit in Eucharistia sicut et in Oleo" to "mox altaris sacra-"), which fill the rest of the column, are page-foot apparatus and are not set here. Running head is cut off at the right edge.
other: the word sanctificetur, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1080

PL 3:1080

quia scriptum est (Levit. XIX, 2, et XX, 26); Sancti estote, quia et ego sanctus sum, dicit Dominus: ut qui in errorem seductus est et foris tinctus in Baptismo vero et ecclesiastico etiam hoc ipsum deponat quod homo ad Deum veniens, dum sacerdotem quaerit, in sacrilegum fraude erroris incurrit.

because it is written (Lev. 19:2 and 20:26): Be holy, because I too am holy, says the Lord: so that he who has been led astray into error and dipped outside may, in the true baptism of the Church, lay aside even this very thing, that a man coming to God, while he seeks a priest, falls by the deceit of error upon a sacrilegious one.

III. Caeterum probare est haereticorum et schismaticorum baptisma consentire in id quod illi baptizaverint. Neque enim potest pars illic inanis esse et pars praevalere. Si baptizare potuit, potuit et Spiritum sanctum dare. Si autem Spiritum sanctum dare non potest, quia, foris constitutus, cum sancto Spiritu non est, nec baptizare venientem potest, quando et Baptisma unum sit, et Spiritus sanctus unus, et una Ecolesia a Christo Domino super Petrum origine unitatis et ratione

III. Moreover, to approve the baptism of heretics and schismatics is to consent to what they have baptized. For one part there cannot be void and another part prevail. If he was able to baptize, he was able also to give the Holy Spirit. But if he cannot give the Holy Spirit, because, being set outside, he is not with the Holy Spirit, neither can he baptize one who comes, since both baptism is one, and the Holy Spirit is one, and the Church is one, by Christ the Lord upon Peter by origin and principle of unity

Editors' notes and page, col. 1080

Page

running head: [...]TICORUM BAPTISMATE. (left part cut off at the image edge; column number 1080)
marginal letters: A cetur, quia scriptum est; B super Petrum (97) origine unitatis; C altari sanctificatur, quae perspicua (in the Variorum notae); D unguntur, sanctificationem deducit (in the Variorum notae)
old-edition numerals: (none)
other: first word "cetur" is the rest of a word broken from col. 1079 (probably sanctificetur), English supplied in brackets, UNSURE; italic "ego" looks like "cgo" in the scan, read as ego (e with crossbar lost?), UNSURE; "Ecolesia" set as printed; stray mark before "cum" is damaged type, not set; text ends mid-sentence at "ratione"; Variae lectiones (59-65) and Variorum notae (incl. notes (96) Non ungat and (97) Super Petrum) at the page foot not set, left for the later pass

PL 3:1081

fundata. Ita fit ut cum omnia apud illos inania et falsa sint, nihil eorum quae illi gesserint probari a nobis debeat. Quid enim potest ratum et firmum esse apud Deum quod illi faciunt quos Dominus hostes et adversarios suos dicit in Evangelio suo ponens (Luc. XI, 23): Qui non est mecum, adversum me est: et qui non mecum colligit, spargit. Et beatus quoque apostolus Joaennes mandata Domini et praecepta custodiens in epistola sua posuerit, dicens (I Joan. II, 18, 19): Audistis quia antichristus venit Nunc autem antichristi multi facti sunt. Unde cognoscimus quia novssima hora est. Ex nobis exierunt, sed non fuerunt ex nobis. Si enim fuissent ex nobis mansissent utique nobiscum. Unde nos quoque colligere et considerare debemus an qui adversarii sunt Domini, et appellati sunt antichristi, possint dare gratiam Christi. Quare qui cum Domino sumus, et unitatem Domini tenemus et secundum ejus dignationem sacerdotium ejus in Ecclesia administramus, quaecumque adversarii ejus et antichristi faciunt repudiare et rejicere et pro profanis habere debemus, et eis qui de errore et pravitate venientes agnoscunt unus Ecclesiae veram fidem, dare illis per omnia divinae gratiae sacramenta et unitatis et fidei veritatem. Optamus vos, fratres charissimi, semper bene valere.

founded. So it comes about that, since everything among them is empty and false, nothing of what they have done ought to be approved by us. For what can be valid and firm before God that is done by those whom the Lord calls His enemies and adversaries, setting it down in His Gospel (Luke 11:23): He who is not with Me is against Me; and he who does not gather with Me scatters. And the blessed apostle John too, keeping the commands and precepts of the Lord, set down in his letter, saying (1 John 2:18–19): You have heard that the antichrist comes Now, however, many antichrists have arisen. From this we know that it is the last hour. They went out from us, but they were not of us. For if they had been of us, they would surely have remained with us. Hence we also ought to gather and consider whether those who are adversaries of the Lord, and have been called antichrists, can give the grace of Christ. Therefore we who are with the Lord, and hold the unity of the Lord, and according to His condescension administer His priesthood in the Church, ought to repudiate and reject and hold as profane whatever His adversaries and the antichrists do; and to those who, coming from error and depravity, acknowledge the true faith of the one Church, we ought to give through all things the sacraments of divine grace and the truth of unity and of faith. We wish you, dearest brothers, ever to fare well.

Editors' notes and page, col. 1081

Footnotes

(printed under page 592)

(66) ‹anchor: posuerit› · call in col 1081, after "in epistola sua posuerit"

Ponit Lam. Ebor. Lin. NC. 1.

The Lambeth, York, Lincoln and New College 1 manuscripts read ponit ("he sets").

(printed under page 592)

(67) ‹anchor: colligere› · call in the right-hand text column of the page (col 1082 portion), after "col-ligere"

Colligere debemus Ver.

The Verona manuscript reads "we ought to gather."

(printed under page 592)

(68) ‹anchor: not visible on these crops› · call above the crops

Et profana harere Lam. NC. 1 Ebor. Veron.

The Lambeth, New College 1, York and Verona manuscripts read "and to cling to profane things."

(printed under page 592)

(69) ‹anchor: not visible on these crops› · call above the crops

Et si qui Ver. Et si quidem errorem et pravitatem rejicientes Corb.

The Verona manuscript reads "and if any"; the Corbie manuscript reads "and if indeed, rejecting error and depravity."

(printed under page 592)

(70) ‹anchor: not visible on these crops› · call above the crops

Et unitatis et fidei Ver. Benev. ἑνότητός τε καὶ πίστεως καὶ ἀληθείας, Græc.

The Verona and Benevento manuscripts read "both of unity and of faith"; the Greek has "of unity and of faith and of truth."

(printed under page 592)

(71) ‹anchor: hoc eodem anno 258› · call in the full-width Procemium

Alias. 256.

Elsewhere 256.

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(97) (continued) · call on the previous page

post : ut unitatem manifestaret, unitatis ejusdem originem ab uno incipientem sua auctoritate disposuit. Pacianus epist. III : Ad Petrum locutus est Dominus : ad unum ideo, ut unitatem fundaret ex uno. Mox idipsum in commune præcipiens, RIGALTIUS. — Ita omnino XXI libri veteres et duo laudati a Pamelio. Veteres editiones habent petram. Ita etiam editio Morelliana et tres libri veteres. Vide quæ in simili causa notata sunt supra ad epistolam XL, p. 428. BALUZIUS.

later: "that he might make unity plain, by his authority he ordered the origin of that same unity as beginning from one." Pacian, letter 3: "The Lord spoke to Peter: to one, so that he might found unity from one. Soon after, commanding the same thing to all in common." RIGAULT. — So read all twenty-one old books and two cited by Pamelius. The old editions have petram ("the rock"), and so do Morel's edition and three old books. See what is noted on a like question above, on Letter 40, p. 428. BALUZE.

(printed under page 592)

(98) ‹anchor: Posuerit› · call in col 1081, after "posuerit" (the call there reads like (78) on the crop)

Posuerit. Fortasse legend. posuit. In quatuor codicibus scriptis, qui in ed. Oxon. memorantur, exstat ponit. ROUTH.

Posuerit ("he may have set"). Perhaps read posuit ("he set"). In four manuscripts mentioned in the Oxford edition, ponit ("he sets") stands. ROUTH.

(printed under page 592)

(99) ‹anchor: Colligere et considerare› · call above the crops

Colligere et considerare. Græca versio, συνιέναι καὶ νοεῖν. FELLUS.

To gather and consider. The Greek version has "to understand and perceive." FELL.

(printed under page 592)

(1) ‹anchor: Quocunque adversarii ejus et antichristi faciunt repudiare› · call in the council text below the Procemium

Quocunque adversarii ejus et antichristi faciunt repudiare. Non id vult ut nihil facerent orthodoxi quod hæretici faciunt. In epistola enim ad Jubaianum cum objiceretur Novatianenses ad est venientes baptizare solitos, respondet, ad nos non pertinere quid hostes Ecclesiæ faciant. Hoc ipsi propositum est ut conficiat, nihil ratum esse, aut ex jure valere, quod illi fecissent qui extra Ecclesiam positi. Mox, per omnia divinæ gratiæ Sacramenta. Non tantum per confirmationis ritum, aut Eucharistiæ administrationem, sed etiam Baptismi, qui ad Ecclesiam ipsam aditum facit. FELLUS.

To reject whatever His adversaries and antichrists do. He does not mean that the orthodox should do nothing that heretics do. For in the letter to Jubaianus, when it was objected that the Novatianists usually baptize those coming to them [ad est, as printed], he answers that what the enemies of the Church do is no concern of ours. His aim is to establish that nothing done by those placed outside the Church is ratified or valid in law. Soon after: through all the sacraments of divine grace: not only through the rite of confirmation or the administration of the Eucharist, but also of baptism, which gives entry to the Church itself. FELL.

(printed under page 592)