PL 3 · cols. 1153–1174

S. Cyprianus, Epistola ad Jubaianum, de haereticis baptizandis

Editors' preface

PL 3:1153

ANNO CHRISTI CCLVI.

In the year of Christ CCLVI.

EPISTOLA S. CYPRIANI AD JUBAIANUM

LETTER OF ST CYPRIAN TO JUBAIANUS

DE HAERETICIS BAPTIZANDIS.

ON BAPTIZING HERETICS.

(Erasm. p. 322. Pamel. Rigalt. Baluz. Oxon. Lips. LXXIII.)

(Erasmus p. 322. Pamelius. Rigault. Baluze. Oxford. Leipzig LXXIII.)

ARGUMENTUM.

ARGUMENT.

Anno Christi CCLVI, paulo post concilium Carthaginiense VII, longam scripsit epistolam Cyprianus ad episcopum Jubaianum; is consulerat Cyprianum de baptismo, simulque miserat epistolam, non a se, sed ab alio

In the year of Christ CCLVI, shortly after the seventh Council of Carthage, Cyprian wrote a long letter to Bishop Jubaianus. Jubaianus had consulted Cyprian about baptism, and at the same time had sent him a letter, not by himself but by another,

Editors' notes and page, col. 1153

Footnotes

VARIAE LECTIONES (printed under page 628)

(11) ‹call not visible in foot› · call in col 1153

Ipsa potius amplectamus Thu. Ista potius Foss.

"Let us rather embrace those very things": Thuanus MS. "These rather": Fossatensis MS.

(printed under page 628)

(12) ‹Si autem alii› · call in col 1153

Si alii Lam. Bod. 1.

"If others": Lambeth MS, Bodleian MS 1.

(printed under page 628)

(13) ‹call not visible in foot› · call in col 1153

Ut sacerdotes Bod. 1, 2. Lin. NC. 1, 2.

"That priests": Bodleian MSS 1 and 2, Lincoln MS, New College MSS 1 and 2.

(printed under page 628)

(14) ‹call not visible in foot› · call in col 1154 (letter to Quintus)

Notitiam tuam tanquam Bod. 2.

"Your acquaintance, as": Bodleian MS 2.

(printed under page 628) VARIORUM NOTAE (printed under page 628)

(8) ‹continued from col 1152› · call in col 1152

(continued) atque adeo Romanorum pontificum, primatum. Cum enim in hac ipsa sententia dicat Petrum primum electum a Domino, et repetat quod saepe dixit, super illum aedificatam esse Ecclesiam, sibi ipsi contradiceret si primatum ejus negaret. Non itaque aliud quam humilitatem ejus commendans, illius exemplo caeteros suos collegas ad concordiam invitat: ut, quemadmodum ipse, cum primus esset, non tamen primatum insolenter jactitavit, sic nec ipsi suam sententiam ita mordicus tenerent, ut alios prae se contemnerent. Et certe de Stephano ipsi non esse sermonem, vel inde colligere est quod nondum de hac sententia ad illum scripserat; utpote cum ex epistola ad illum proxime sequenti, hanc prius scriptam constet. Atque adeo de iisdem mihi loqui videtur quos insinuat in synodo Carthagin. cum ait: Nemo se episcopum episcoporum constituat, quod de collegis illius intelligunt disertis verbis dict. lib. VI, c. 2, D. Aug. et D. Hier. contra Lucifer. Quinimo dict., l. I, D. Aug. hinc potius confirmat Petri et apostolicae Sedis primatum. PAMEL. — Matth., l. c.: Πρῶτος Σίμων ὁ λεγόμενος Πέτρος. Epist. Pauli ad Galatas, ut vulgo legitur, inter Jacobum et Joannem medium posuit Petrum. Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάννης, οἱ δοκοῦντες φτύλοι εἶναι. Evangelium Marci, c. XVI, facta universim mentione apostolorum, subdidit Petrum separatim: Εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ. Sed nec ordo ille medius, neque iste postremus, quicquam detrahunt de primatu. Etenim viri fide dignissimi testantur in antiquissimo Pauli exemplari nomen Cephae inter Jacobum et Joannem non apparere, quasi fuerit satis quod praecedens comma Cephae sive Petri nomen exhibeat; adeoque veterum scriptorum in illam ad Galatas commentaria Petrum primo loco recenseant. Illa vero angeli apud Marcum verba: Dicite discipulis ejus, et Petro discipulos quidem collectivo nomine commendant, sed praesertim et eximie Petrum nominatim designant, si non honoris, at singularis misericordiae divinae gratia, qua certe plus caeteris discipulis indigebat, quia ter Christum negaverat. Alias dici posset angelum, comprehensis appellatione communi discipulis, separatim nominasse Petrum, qua forma dixit Homerus: Τρῶας καὶ Ἕκτορα, et juris auctores, titulum scripsere de Servitutibus et Aqua. Et Lucas, in Act. I, 14: Σὺν γυναιξὶ καὶ Μαρίᾳ τῇ Μητρί. Denique utatur aliquis illa solutione Hieronymi ad Hedibiam, dicatque non recipiendum hac in re testimonium Marci, quod in raris fertur Evangeliis, omnibus Graeciae libris pene hoc capitulum in fine non habentibus. Nam et hoc etiam se observasse refert Gregorius Nyssenus in ἀκριβεστέροις ἀντιγράφοις, orat. II, in Christi resurrectionem. Quam certe solutionem viri prudentes et docti non esse admittendam merito censuerunt. RIG.

(printed under page 628)

(9) ‹call not visible in foot› · call in col 1153

Africa et Numidia. Omittit Mauritaniae mentionem Cyprianus, quae etiam sedi Cathaginiensi subjecta, licet ad Mauritaniae episcopum scribens: unde conjicere licet Agrippini synodum ex Africae provinciae et Numidiae episcopis conflatam.

Africa and Numidia. Cyprian omits mention of Mauretania, which was also subject to the see of Carthage, though he is writing to a bishop of Mauretania; from which one may conjecture that Agrippinus's synod was made up of bishops of the province of Africa and of Numidia.

(printed under page 628)

(10) ‹EPISTOLA S. CYPRIANI AD JUBAIANUM› · call in col 1153 (in the title band); continues under page 629 (see n1155)

EPIST. LXXIII. — Hanc epistolam esse Cypriani puto non posse ambigi. Et tamen sanctus

LETTER LXXIII. — I think there can be no doubt that this letter is Cyprian's. And yet Saint

(printed under page 628)

Page

running head: 1153 PARS I. — MONUMENTA (cut off at the image edge)
marginal letters: A a novellis et posteris; B semel imbiberat et tenebat; C atque adeo Romanorum (in the Variorum notae); D et D. Hier. contra Lucifer. (in the Variorum notae)
old-edition numerals: 1108 after legitima,
other: full-width lines below the text block (they open this unit, and are set in c1153_a.md: ANNO CHRISTI CCLVI., EPISTOLA S. CYPRIANI AD JUBAIANUM, with note call (10), DE HAERETICIS BAPTIZANDIS., (Erasm. p. 322. ... LXXIII.), and the editors' ARGUMENTUM, which runs on at the top of col 1155). A short rule (--) stands between the concordance line and the Argumentum, not set. The page-foot continuation of Variorum note (8) (atque adeo Romanorum pontificum, primatum...) is set above. "licenter" is clearly printed; Cyprian's text reads libenter. "vincimus" is clearly printed; Cyprian's text reads vincimur, and the English follows that sense. The reference is printed as I Cor., XIV, 29, though the quotation runs into verse 30.
misprints kept as printed: "conseusit" (for "consensit"); in Variorum note (8), continued: "φτύλοι" (for "στῦλοι"); in note (9): "Cathaginiensi" (for "Carthaginiensi")
other: page shared with PL003/epistola_cypriani_ad_quintum; this file is a copy of its notes (QA keeps this unit's own)

PL 3:1154

Editors' notes and page, col. 1154

Footnotes

(13) ‹sacerdotes› · call in col 1154

Ut sacerdotes Bod. 1, 2. Lin. NC. 1, 2.

"As priests": Bodleian MSS 1, 2; Lin. NC. 1, 2.

(14) ‹ad notitiam› · call in col 1154

Notitiam tuam tanquam Bod. 2.

"Your knowledge as": Bodleian MS 2.

VARIORUM NOTAE (printed under page 628)

(9) ‹Africa et Numidia› · call in col 1154

Africa et Numidia. Omittit Mauritaniae mentionem Cyprianus, quae etiam sedi Cathaginiensi subjecta, licet ad Mauritaniae episcopum scribens: unde conjicere licet Agrippini synodum ex Africae provinciae et Numidiae episcopis conflatam.

Africa and Numidia. Cyprian omits mention of Mauretania, which was also subject to the see of Carthage, although he is writing to a bishop of Mauretania: whence one may conjecture that the synod of Agrippinus was made up of bishops of the province of Africa and of Numidia.

(printed under page 628)

(10) ‹AD JUBAIANUM› · call in col 1154

EPIST. LXXIII. — Hanc epistolam esse Cypriani puto non posse ambigi. Et tamen sanctus (continues)

LETTER LXXIII. — I think there can be no doubt that this letter is Cyprian's. And yet Saint (continues)

(printed under page 628)

Page

running head: MONUMENTA VETERUM. 1154
marginal letters: A nobis meliora, sed instruimur; B exemplum earum ad notitiam; C inter Jacobum et Joannem (in the commentary); D omnibus Graeciae libris (in the commentary)
old-edition numerals: 1109 after et (sacerdotes Dei et)
misprints kept as printed (text): "charissimo" for charissime (frater charissimo)
misprints kept as printed (notes): "Cathaginiensi" in note (9)
other: below the end of the letter and across the page, not set here (they open the next unit): ANNO CHRISTI CCLVI., the title EPISTOLA S. CYPRIANI AD JUBAIANUM (10), its sub-title and concordance, and the editors' Argumentum; note (10) is called in that title
other: page shared with PL003/epistola_cypriani_ad_quintum; this file is a copy of its notes (QA keeps this unit's own)
other (QA Q3): on the page image the Variae lectiones line of p. 628 ends at "¹³ Ut sacerdotes Bod. 1, 2. Lin."; the tail "NC. 1, 2." and footnote (14) were not seen there (UNSURE; left as in the Quintus unit's notes).

PL 3:1155

scriptam, adversus sententiam Cypriani, Refellit hanc epistolam Cyprianus et summo studio colligit quidquid ad causae suae defensionem vale⟨r⟩e existimat. Mittit etiam Jubaiano exemplum epistolae ad Numidas et ad Quintum ac forte proximae synodi decreta.

written against the opinion of Cyprian. Cyprian refutes this letter, and with the utmost zeal gathers whatever he judges to be of avail for the defence of his cause. He also sends Jubaianus a copy of the letter to the Numidians and to Quintus, and perhaps the decrees of the most recent synod.

CYPRIANUS JUBAIANO FRATRI SALUTEM.

Cyprian to Jubaianus, his brother, greeting.

Scripsisti mihi, frater charissime, desiderans significari tibi motum animi nostri quid nobis videatur de haereticorum Baptismo, qui, foris positi et extra Ecclesiam constituti, vindicant sibi rem nec juris nec potestatis. Quod nos nec ratum possumus nec legitimum computare, quando hoc apud eos esse constet illicitum. Et quoniam jam super hac re quid sentiremus litteris nostris expressimus, ut compendium facerem, exemplum earumdem litterarum tibi misi, quid in concilio, cum complures adessemus, decreverimus, quid item postea Quinto, collegae nostro, de eadem re quaerenti rescripserim. Et nunc quoque cum in unum convenissemus tam provinciae Africae quam Numidiae episcopi, numero septuaginta et unum, hoc idem denuo sententia nostra firmavimus, statuentes unum baptisma esse quod sit in Ecclesia catholica constitutum, ac per hoc non rebaptizari, sed baptizari a nobis quicunque ab adultera

You have written to me, dearest brother, desiring that the mind of our judgement be made known to you, what seems right to us concerning the Baptism of heretics, who, set outside and established beyond the Church, claim for themselves a thing that is neither within their right nor within their power. This we can reckon neither valid nor lawful, since it is established that among them it is unlawful. And since we have already set out in our letters what we thought on this matter, to save labour I have sent you a copy of that same letter: what we decreed in council when a number of us were present, and likewise what I afterwards wrote back to Quintus, our colleague, when he asked about the same matter. And now also, when we had come together, bishops both of the province of Africa and of Numidia, seventy-one in number, we confirmed this same thing anew by our judgement, laying down that there is one baptism, that which is established in the Catholic Church, and that therefore not rebaptized but baptized by us are whoever from adulterous

Editors' notes and page, col. 1155

Variae lectiones

(printed under page 629)

(15) ‹anchor: not visible› · call in col 1155/1156

Designari tibi Bod. 2.

"Be designated to you": Bodleian MS 2.

(printed under page 629)

(16) ‹anchor: not visible› · call in col 1155/1156

Judicare Oxon. et alii.

"To judge": the Oxford edition and others.

(printed under page 629)

(17) ‹anchor: not visible› · call in col 1155/1156

A nobis quicunque adultera et profana aqua venientes Lam. Lin. Ebor. Bod. 1. 2. NC. 1, 2. NC, 1, 2.

"By us, whoever come from adulterous and profane water": Lambeth, Lincoln, York, Bodleian 1 and 2, New College 1 and 2. New College 1 and 2.

(printed under page 629)

(18) ‹anchor: not visible› · call in col 1155/1156

Rationem Lam. Ebor. NC. 1. Sic. Lam. Ebor. Bod. 1, 2. Lin. NC. 1, 2: Homines Oxon.

"Reason" (accusative): Lambeth, York, New College 1. So Lambeth, York, Bodleian 1 and 2, Lincoln, New College 1 and 2; "men": the Oxford edition.

(printed under page 629)

(20) ‹anchor: not visible› · call in col 1155/1156

Sic. Lam. Ebor. Bod. 1. 2. NC. 1, 2. Et baptismatis, quod est unum Oxon.

So Lambeth, York, Bodleian 1 and 2, New College 1 and 2; "and of baptism, which is one": the Oxford edition.

Stephani Baluzii notae

(printed under page 629)

(10) (continued) ‹anchor: not visible› · call in col 1153 (in the title band; the note begins under page 628, see n1153)

Augustinus lib. II contra Cresconium, cap. 33, videtur dubitasse an esset Cypriani. Quae autem ratio eum movere potuerit ut ita putaret difficile dictu est, praesertim cum Cyprianus eam agnoscat ut suam in praefatione concilii Carthaginiensis, et ipse Augustinus illam frequenter alibi citra difficultatem tribuat sanctissimo martyri; ut libro de Anima, cap. 9; lib. III de Baptismo contra Donatistas, cap. 2: lib. IV, cap. 12; lib. V, cap. 1; lib. VI, cap. 7; et lib. VI contra Cresconium, cap. 32, Hieronymus quoque, in extremo dialogo adversus Luciferianos, eam laudat ut Cyprianicam. Simon Goulartius contendit illam esse purum paralogismum, eam videlicet ob rationem quia Cyprianus Novatianenses nominat inter hostes Ecclesiae, quia eos cum Marcionitis, Patripassianis et allis haereticis baptismi institutionem et essentiam evertentibus confundit. Quod tamen verum non est. Sane Cyprianus damnat opinionem Novatiani censentis baptisma Marcionis esse verum baptisma, quia qui sectae ejus addicti erant baptizati fuerant in nomine Jesu Christi: itaque propterea disputat adversus baptismum Marcionis et aliorum haereticorum. Illis autem accenset etiam Novatianum, quia putabat ejus baptismum non valere; qui contra Ecclesiam, in qua est verus et unicus Baptismus, rebellis erat et hostis Ecclesiae. Itaque vere dici posset ea quae istic edisserit Goulartius esse purum paralogismum.

Augustine, Against Cresconius book II, chapter 33, seems to have doubted whether it was Cyprian's. What reason could have moved him to think so is hard to say, especially since Cyprian acknowledges it as his own in the preface to the Council of Carthage, and Augustine himself often elsewhere attributes it without difficulty to the most holy martyr: as in On the Soul, chapter 9; On Baptism against the Donatists book III, chapter 2; book IV, chapter 12; book V, chapter 1; book VI, chapter 7; and Against Cresconius book VI, chapter 32. Jerome too, at the end of the dialogue Against the Luciferians, praises it as Cyprian's. Simon Goulart contends that it is a pure paralogism, namely for the reason that Cyprian names the Novatianists among the enemies of the Church, because he confounds them with the Marcionites, Patripassians and other heretics who overturn the institution and essence of baptism. This, however, is not true. Cyprian certainly condemns the opinion of Novatian, who held that Marcion's baptism was true baptism, because those devoted to his sect had been baptized in the name of Jesus Christ; and therefore he argues against the baptism of Marcion and of the other heretics. With them, however, he also reckons Novatian, because he held that his baptism was not valid, since he was a rebel against the Church, in which is the true and only Baptism, and an enemy of the Church. So it could truly be said that what Goulart expounds there is a pure paralogism.

(printed under page 629)

(11) ‹anchor: Scripsisti mihi› · call in col 1155

Scripsisti mihi. Si vera est inscriptio Epistolae LXX, quam exstare monui in codice Thuano, apparet istam fuisse primam earum quae ad Jubaianum scriptae sunt. Si vero tertia est, ut in uno veteri libro meo legitur, constat desiderari unam ex tribus epistolis a Cyriano scriptis ad Jubaianum. Ex initio porro istius, si ista sunt vera, facile est colligere primam desiderari et synodicam scriptam ad Numidas esse secundam. Sane synodicam scriptam esse ante istam docet ipse Cyprianus in initio istius epistolae.

"You wrote to me." If the heading of Letter 70, which I noted survives in the Thuanus manuscript, is genuine, it appears that this was the first of those written to Jubaianus. But if it is the third, as one old book of mine reads, it is clear that one of the three letters written by Cyprian to Jubaianus is lost. Further, from the beginning of this one, if these things are true, it is easy to gather that the first is lost and that the synodal letter written to the Numidians is the second. Certainly Cyprian himself shows at the beginning of this letter that the synodal letter was written before it.

(printed under page 629)

(12) ‹anchor: Foris positi› · call in col 1155/1156

Foris positi. Hieronymus in Apologia adversus Rufinum: Quid loquar de haereticis, qui licet foris sint, se nominant Christianos?

"Placed outside." Jerome in the Apology against Rufinus: "Why should I speak of heretics, who, though they are outside, call themselves Christians?"

(printed under page 629)

(13) ‹anchor: Computare› · call in col 1155/1156

Computare. Antea legebatur judicare. Nos mutavimus, quia nobis constat omnia vetera exemplaria nostra, praeter unum tantummodo, et quinque Anglicana habere lectionem quam nos constituimus. Quae lectio confimari potest ex nonnullis aliis Cypriani locis, imprimis vero ex postrema parte istius epistolae, p. 137, ubi ait: Baptisma justum et legitimum computetur; et ex epistola Firmiliani pag. 149: Cum istic semper observatum sit ut non nisi unam Dei Ecclesiam nosscmus et sanctum baptisma non nisi sanctae Ecclesiae computaremus. Ea auctoritas major est quam ut obsisti ei possit.

"To reckon." Formerly it read "to judge." We have changed it, because we are certain that all our old copies except only one, and five English ones, have the reading we have adopted. This reading can be confirmed from several other places of Cyprian, but above all from the last part of this letter, p. 137, where he says: "Let baptism be reckoned just and lawful"; and from Firmilian's letter, p. 149: "Since it has always been observed here that we know only one Church of God and reckon holy baptism as belonging only to the holy Church." That authority is too great to be resisted.

(printed under page 629)

(14) ‹anchor: Quinto› · call in col 1155

Quinto. Supra epist. LXXI. Ex epistola porro LXXII, in qua ejusdem Quinti mentio habetur, apparet illum fuisse episcopum in Mauritania.

"To Quintus." See above, Letter 71. Further, from Letter 72, in which the same Quintus is mentioned, it appears that he was a bishop in Mauretania.

(printed under page 629)

(15) ‹anchor: Episcopi LXXI› · call in col 1155

Episcopi LXXI. Augustinus, in libro de unico Baptismo contra Petilianum, cap. 13, septuaginta tantum ponit. Vide etiam quae de hoc concilio idem ait lib. II de Baptismo contra Donatistas, cap. 7, 8, 9, et lib. III, c. 2, 12.

"Seventy-one bishops." Augustine, in the book On the One Baptism against Petilian, chapter 13, puts only seventy. See also what the same author says of this council in On Baptism against the Donatists book II, chapters 7, 8, 9, and book III, chapters 2 and 12.

(printed under page 629)

(16) ‹anchor: baptizari a nobis quicunque› · call in col 1155

Baptizari a nobis quicunque. Ita emendavimus ex fide quatuordecim librorum nostrorum veterum et septem Anglicanorum. Antea legebatur baptizari a nobis. Quicunque ergo ab adultera et profana aqua veniunt abluendi sunt et sanctificandi. Ita etiam in codice sancti Arnulphi, nisi quod ibi legitur venientes.

"That whoever ... be baptized by us." We have so corrected on the authority of fourteen of our old books and seven English ones. Formerly it read: "be baptized by us. Whoever therefore come from adulterous and profane water are to be washed and sanctified." So also in the manuscript of Saint Arnulf, except that there it reads "coming."

(printed under page 629)

(17) ‹anchor: Humana› · call in col 1156

Humana. Hanc lectionem habent quatuordecim exemplaria nostra et septem Anglica. Vox autem tamen, quae sequitur deest in pluribus eorumdem exemplarium. In Corbeiensi pro humana legitur humanitatem.

"Human." Fourteen of our copies and seven English ones have this reading. The word "tamen" (yet), which follows, is missing in most of the same copies. In the Corbie manuscript "humanitatem" is read for "humana".

(printed under page 629)

Page

running head: 1155 DE HAERETICORUM BA[...] (cut off at the image edge)
marginal letters: A Cyprianus Jubaiano fratri salutem.; B hoc idem denuo sententia nostra; C Augustinus lib. II contra Cresconium (in Baluze's notes, not set); D baptisma Marcionis esse verum (in Baluze's notes, not set)
old-edition numerals: (none) in Cyprian's text; 1110 stands in the full-width Argumentum run-on, after ‹Cypriani,›
other: full-width italic Argumentum run-on at top ("scriptam, adversus sententiam Cypriani ... forte proximae synodi decreta.") is set under this column's rail as editors' matter; its middle is cut off at the right edge of the lean images; "nostris" and "episcopi" have damaged final letters, read as such; Variae lectiones and Stephani Baluzii notae at page foot left for later pass; column ends mid-sentence at "adultera"; variant 19 has no printed number (its text runs on inside (18))
misprints kept as printed (notes): "allis" for "aliis" (note 10); "Cyriano" for "Cypriano" (note 11); "confimari" for "confirmari" and "nosscmus" for "nossemus" (note 13)
running head: 1155 DE HAERETICORUM BAPTISMATE. 1156
marginal letters: A ‹et profana aqua veniunt› (right column, first line); B ‹hoc idem denuo sententia› / ‹caput et radicem tenemus› (between columns)
old-edition numerals: 1110 after ‹Cypriani,› (in the Argumentum run-on)

PL 3:1156

et profana aqua veniunt abluendi et sanctificandi salutaris aquae veritate.

and profane water come, to be washed and sanctified by the truth of the saving water.

II. Nec nos movet, frater charissime, quod in litteris tuis complexus es, Novatianenses rebaptizare eos quos a nobis sollicitant, quando ad nos omnino non pertineat quid hostes Ecclesiae faciant, dummodo teneamus ipsi potestatis nostrae honorem et rationis ac veritatis firmitatem. Nam Novatianus, simiarum more, quae cum homines non sint, humana tamen imitantur, vult Ecclesiae catholicae auctoritatem sibi et veritatem vindicare, quando ipse in Ecclesia non sit, imo adhuc insuper contra Ecclesiam rebellis et hostis exstiterit. Sciens etenim unum esse baptisma hoc unum sibi vindicat ut apud se esse Ecclesiam dicat et nos haereticos faciat. Nos autem, qui Ecclesiae unius caput et radicem tenemus, pro certo scimus et fidimus nihil illi extra Ecclesiam licere, et baptisma quod est unum, apud nos esse, ubi et ipse baptizatus prius fuerat, quando divinae unitatis et

II. Nor are we moved, dearest brother, by what you included in your letter, that the Novatianists rebaptize those whom they entice away from us, since it does not concern us at all what the enemies of the Church do, provided that we ourselves hold to the honour of our power and the firmness of reason and truth. For Novatian, after the manner of apes, which though they are not men yet imitate human things, wishes to claim for himself the authority and the truth of the Catholic Church, when he himself is not in the Church, nay more, has stood forth besides as a rebel and enemy against the Church. For knowing that there is one baptism, he claims this one thing for himself, so as to say that the Church is with him and to make us heretics. But we, who hold the head and root of the one Church, know for certain and trust that nothing is lawful to him outside the Church, and that baptism, which is one, is with us, where he too had formerly been baptized, when of the divine unity and

Editors' notes and page, col. 1156

Footnotes

(14) ‹anchor: Quinto› · call in col 1155 (printed in the right foot column under col 1156)

Quinto. Supra epist. LXXI. Ex epistola porro LXXII, in qua ejusdem Quinti mentio habetur, apparet illum fuisse episcopum in Mauritania.

"To Quintus." See above, Letter LXXI. Further, from Letter LXXII, in which the same Quintus is mentioned, it appears that he was a bishop in Mauretania.

(printed under page 629)

(15) ‹anchor: Episcopi LXXI› · call in col 1155 (printed in the right foot column under col 1156)

(printed under page 629)

(17) ‹anchor: Humana› · call in col 1156

"Human." Fourteen of our copies and seven English ones have this reading. The word "however," which follows, is missing in most of those same copies. In the Corbie manuscript "humanity" is read for "human."

(printed under page 629)

Page

running head: 1155 DE HAERETICORUM BAPTISMATE. 1156
marginal letters: A ‹et profana aqua veniunt›; B ‹caput et radicem tenemus›; C ‹ptam esse ante istam (in the Commentarius)›; D ‹LXXII, in qua ejusdem Quinti (in the Commentarius)›
old-edition numerals: 1111 before ‹II. Nec nos movet›
other (QA Q3): Variae lectiones 17–20 are called in this column (before abluendi, after rationis, after humana, after unum); left for the later notes pass.

PL 3:1157

rationem et veritatem tenebat. Quod si in Ecclesia baptizatos rebaptizandos foris extra Ecclesiam Novatianus existimat, a se incipere debuerat, ut prior extraneo et haeretico baptismo rebaptizaretur, qui post Ecclesiam imo et contra Ecclesiam baptizandos foris opinatur. Quale est autem ut, quia hoc Novatianus facere audet, nos putemus non esse faciendum? Quid ergo? quia et honorem cathedrae sacerdotalis Novatianus usurpat, num idcirco nos cathedrae renuntiare debemus? Aut quia Novatianus altare collocare et sacrificia offerre contra fas nititur, ab altari et sacrificiis cessare nos oportet, ne paria et similia cum illo celebrare videamur? Vanum prorsus et stultum est ut, quia Novatianus extra Ecclesiam vindicat sibi veritatis imaginem, relinquamus Ecclesiae veritatem.

the reason and the truth he held. But if Novatian thinks that those baptized in the Church must be rebaptized outside, beyond the Church, he ought to have begun with himself, so that he might first be rebaptized with a foreign and heretical baptism, he who holds that people are to be baptized outside, after the Church, indeed even against the Church. What sort of reasoning is it, moreover, that because Novatian dares to do this, we should think it ought not to be done? What then? Because Novatian also usurps the honour of the priestly chair, ought we on that account to renounce the chair? Or because Novatian strives, against what is lawful, to set up an altar and offer sacrifices, must we cease from altar and sacrifices, lest we seem to celebrate things equal and similar to his? It is utterly vain and foolish that, because Novatian outside the Church claims for himself an image of the truth, we should abandon the truth of the Church.

III. Apud nos autem non nova aut repentina res est, ut baptizandos censeamus eos qui ab haereticis ad Ecclesiam veniunt, quando multi jam anni sint et longa aetas ex quo sub Agrippino bonae memoriae viro convenientes in unum episcopi plurimi hoc statuerint, atque exinde in hodiernum tot millia haereticorum in provinciis nostris ad Ecclesiam conversi, non aspernati sint neque cunctati, immo et rationabiliter et libenter amplexi sint ut lavacri vitalis et salutaris baptismi gratiam consequerentur. Neque enim difficile est doctori vera et legitima insinuare ei qui haeretica pravitate damnata, et ecclesiastica veritate comperta, ad hoc venit ut discat, ad hoc discit ut vivat. Nos non debemus stuporem haereticis patrocinio consensus nostri augere, cum libenter ac prompte obtemperant veritati.

III. With us, however, it is no new or sudden thing that we judge that those who come to the Church from the heretics are to be baptized, since it is now many years and a long age since very many bishops, meeting together under Agrippinus, a man of good memory, decided this; and from then down to the present day so many thousands of heretics in our provinces, converted to the Church, have not spurned it nor hesitated, but have rather embraced it both reasonably and gladly, in order to obtain the grace of the life-giving bath and saving baptism. For it is not difficult for a teacher to instil what is true and lawful into one who, having condemned heretical depravity and having come to know the Church's truth, comes for this purpose, that he may learn, and learns for this purpose, that he may live. We ought not to increase the stupor of heretics by the patronage of our consent, when they gladly and readily submit to the truth.

IV. Plane, quoniam inveni in epistola cujus exemplum ad me transmisisti, scriptum esse quod quaerendum non sit quis baptizaverit, quando is qui baptizatus sit accipere remissam peccatorum potuerit secundum quod credidit, praetereundum

IV. Plainly, since I found in the letter of which you sent me a copy that it was written that one need not inquire who baptized, since he who was baptized was able to receive remission of sins according to what he believed, as something to be passed over

Editors' notes and page, col. 1157

Variae lectiones

(printed under page 630)

(21) ‹anchor: not visible› · call in col 1157

Relinquat Ecclesiae Lam. Bod. 1, 2. NC. 1, 2. Lin. Ebor.

"Let him leave the Church": Lambeth, Bodleian 1 and 2, New College 1 and 2, Lincoln, York.

(printed under page 630)

(22) ‹anchor: Ecclesiam conversi› · call in col 1157

Conversorum Lam. Bod. 2. Ebor. NC. 1.

"Of those converted": Lambeth, Bodleian 2, York, New College 1.

(printed under page 630)

(23) ‹anchor: legitima insinuare› · call in col 1157

Sic. Lam. Bod. 1, 2. Ebor. Lin. NC. 1, 2. Eis Oxon. et alii.

So Lambeth, Bodleian 1 and 2, York, Lincoln, New College 1 and 2; "to them": the Oxford edition and others.

(printed under page 630)

(24) ‹anchor: ut discat› · call in col 1157

Sic. Lam Ebor. Bod. 1, 2. Lin. NC. 1, 2. Veniunt ut dicant an Oxon.

So Lambeth, York, Bodleian 1 and 2, Lincoln, New College 1 and 2; "they come to say whether": the Oxford edition.

(printed under page 630)

(25) ‹anchor: consensus nostri› · call in col 1157

Nos non demus stuporem haereticis patrocino consensus nostri, cum Lam. Ebor. Bod. 1, 2. NC. 1, 2.

"Let us not give heretics stupor by the patronage of our consent, when": Lambeth, York, Bodleian 1 and 2, New College 1 and 2.

(printed under page 630)

(26) ‹anchor: not visible› · call in col 1157/1158

Sic. Lam. Ebor. Lin. NC. 1, 2. Bod. 1, 2. Fab. Gladiis ac venenis Oxon.

So Lambeth, York, Lincoln, New College 1 and 2, Bodleian 1 and 2, Fabricius(?); "with swords and poisons": the Oxford edition.

(printed under page 630)

(27) ‹anchor: not visible› · call in col 1157/1158

Sic. Ebor. Bod 1, 2. Lin. NC. 1, 2. Singulorum Oxon.

So York, Bodleian 1 and 2, Lincoln, New College 1 and 2; "of each one": the Oxford edition.

(printed under page 630)

(18) ‹anchor: not visible› · call in col 1157

Extraneo. Codex S. Arnulphi extrario.

"Stranger." The manuscript of Saint Arnulf has "outsider."

(printed under page 630)

(19) ‹anchor: not visible› · call in col 1157

Relinquamus Ecclesiae Idem codex, relinquit Ecclesia.

"Let us leave to the Church." The same manuscript: "the Church leaves."

(printed under page 630)

(20) ‹anchor: not visible› · call in col 1157

Longa aetas. Vide observationes Rigaltii ad hunc locum. Vide etiam Sirmondi notas ad librum x Facundi.

"Long age." See Rigault's observations on this place. See also Sirmond's notes on book 10 of Facundus.

(printed under page 630)

(21) ‹anchor: ut discat› · call in col 1157

Ad hoc venit ut discat. Ita XVII libri nostri veteres et VII Anglicani. Neque dubitari potest quin haec lectio sit optima.

"He comes for this, to learn." So seventeen of our old books and seven English ones. Nor can it be doubted that this reading is the best.

(printed under page 630)

(22) ‹anchor: debemus stuporem› · call in col 1157

Debemus stuporem. Duo libri veteres, debemus stupore haeretici patrocinari haereticos et consensus nostri, etc. Sex Anglicani, non debemus stuporem haereticis patrocinio consensus nostri, cum, etc. Ita etiam in uno ex nostris. Stuporem gentilitatis dixit Pontius diaconus in Vita Cypriani.

"We ought ... stupor." Two old books: "we ought, by heretical stupor, to patronize heretics and of our consent," etc. Six English ones: "we ought not [to increase] stupor for heretics by the patronage of our consent, when," etc. So also in one of ours. Pontius the deacon, in the Life of Cyprian, spoke of "the stupor of paganism."

(printed under page 630)

(23) ‹anchor: patrocinio consensus nostri› · call in col 1157

Patrocinio consensus. Codex S. Arnulphi, patrocinii et consensus.

"By the patronage of consent." The manuscript of Saint Arnulf: "of patronage and consent."

(printed under page 630)

(23) [sic; for (24)] ‹anchor: quaerendum non sit› · call in col 1157

Quaerendum non sit. Vide librum anonymi de Repatismate, infra p. 353.

"It need not be asked." See the anonymous book On Rebaptism [as printed, Repatismate], below, p. 353.

(printed under page 630)

(25) ‹anchor: not visible› · call in col 1157/1158

Anthropiani. Vide doctissimi viri Joannis Baptistae Cotelerii notas ad librum sextum Constitutionum apostolicarum, cap. 10.

"Anthropians." See the notes of the most learned Jean-Baptiste Cotelier on the sixth book of the Apostolic Constitutions, chapter 10.

(printed under page 630)

(26) ‹anchor: not visible› · call in col 1157/1158

Gladii ac venena Ita reponendum esse censuimus, quia ita scriptum invenimus in tredecim libris nostris veteribus et in septem Anglicanis. Gladii autem illi et venena referuntur ad haereticos illos tanquam epitheta, ut saepe apud oratores et historicos.

"Swords and poisons." We judged that this should be restored, because we found it so written in thirteen of our old books and in seven English ones. Those "swords and poisons" refer to those heretics as epithets, as often in orators and historians.

(printed under page 630)

Page

running head: 1157 PARS I. — MONUMENTA
marginal letters: A ‹rationem et veritatem tenebat›; B ‹III. Apud nos autem non nova›; C ‹trocinio consensus nostri (23) augere›; D ‹(18) Extraneo, in Baluze's notes at the page foot›
old-edition numerals: 1112 after ‹haereticis›
other: "extraneo (18) et haeretico": the "et" looks like "ct" in the image, probably a worn e; set as et, UNSURE. "sacrificiis" looks like "sacriticiis" in the image, probably a worn fi; set as sacrificiis, UNSURE. "imo" and "immo" both printed as set. Full-width headings "Variae lectiones." and "Stephani Baluzii notae." stand at the page foot with the apparatus; not set (apparatus later pass). Editors' matter set: (none). Column ends mid-sentence at "praetereundum".

PL 3:1158

hunc locum non putavi, maxime cum iu eadem epistola animadverterim etiam Marcionis fieri mentionem, ut nec ab ipso venientes dicat baptizari oportere, quod jam in nomine Jesu Christi baptizati esse videantur. Considerare itaque debemus fidem eorum qui foris credunt, an secundum eamdem fidem possint aliquid gratiae consequi. Nam si fides una est nobis et haereticis, potest esse et gratia una. Si eumdem Patrem, eumdem Filium, eumdem Spiritum sanctum, eamdem Ecclesiam confitentur nobiscum Patripassiani, Anthropiani, Valentiani, Appelletiani, Ophitae, Marcionitae, et caeterae haereticorum pestes et gladii ac venena subvertendae veritatis, potest illic et baptisma unum esse, si est et fides una.

this passage I did not regard, especially since in the same letter I noticed that mention is also made of Marcion, so that it says that not even those coming from him ought to be baptized, because they appear to have been already baptized in the name of Jesus Christ. We ought therefore to consider the faith of those who believe outside, whether according to that same faith they can obtain any grace. For if the faith of us and of the heretics is one, the grace can also be one. If the Patripassians, the Anthropians, the Valentinians, the Apelletians, the Ophites, the Marcionites, and the other plagues and swords and poisons of the heretics for the overthrowing of the truth confess with us the same Father, the same Son, the same Holy Spirit, the same Church, then there too baptism can be one, if the faith too is one.

V. Ac, ne longum sit per haereses universas decurrere et singularum vel ineptias vel insanias recensere, quia nec delectat id dicere quod aut horret aut pudet nosse, de Marcione interim solo, cujus mentio in epistola a te ad nos transmissa facta est, examinemus an possit baptismatis ejus ratio constare. Dominus enim post resurrectionem discipulos suos mittens, quemadmodum baptizare deborent instruxit et docuit dicens: Data est mihi omnis potestas in caelo et in terra. Ite ergo et docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus sancti Matth. XXVIII, 18, 19). Insinuat Trinitatem, cujus sacramento Gentes baptizarentur. Numquid hanc Trinitatem Marcion tenet? numquid eumdem asserit quem et nos Patrem creatorem? Numquid eumdem novit Filium Christum de Maria Virgine natum, qui Sermo caro factus sit, qui peccata nostra portaverit, qui mortem moriendo vicerit, qui resurrectionem carnis per semetipsum primus initiaverit, et discipulis suis quod in eadem carne resurrexisset ostenderit? Longe alia est apud Marcionem, sed et apud caeteros haereticos fides. Imo nihil est apud illos nisi

V. But, so that it may not take long to run through all the heresies and to review the follies or the madnesses of each one, since it is no pleasure to speak of what one shudders at or is ashamed to know, let us for the present examine, concerning Marcion alone, of whom mention was made in the letter sent by you to us, whether the account of his baptism can stand. For the Lord, sending His disciples after the resurrection, instructed and taught them how they ought to baptize, saying: All power has been given to Me in heaven and on earth. Go therefore and teach all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:18–19). He intimates the Trinity, by whose sacrament the Gentiles were to be baptized. Does Marcion hold this Trinity? Does he assert the same Father the Creator as we do? Does he know the same Son, Christ, born of the Virgin Mary, Who as the Word was made flesh, Who bore our sins, Who conquered death by dying, Who by Himself first inaugurated the resurrection of the flesh, and showed His disciples that He had risen in the same flesh? Far different is the faith with Marcion, and with the other heretics as well. Indeed among them there is nothing but

Editors' notes and page, col. 1158

Footnotes

(28) ‹anchor: docuit dicens› · call in col 1158

Instruit et docet, dicens Lam. Ebor. NC. 1, 2. Bod. 1, 2. Lin. Instituit Oxon.

"Instructs and teaches, saying": Lambeth, York, New College 1 and 2, Bodleian 1 and 2, Lincoln; "established": the Oxford edition.

(printed under page 630)

(29) ‹anchor: baptizantes› · call in col 1158

Gentes omnes tingentes Lam. Ebor. Bod. 1, 2. NC. 1, 2.

"All nations, dipping (them)": Lambeth, York, Bodleian 1 and 2, New College 1 and 2.

(printed under page 630)

(30) ‹anchor: eumdem asserit› · call in col 1158

Numquid eumdem quem et nos novit Lam. Bod. 1, 2. Ebor. Lin. NC. 1, 2.

"Does he know the same one whom we also (know)?": Lambeth, Bodleian 1 and 2, York, Lincoln, New College 1 and 2.

(printed under page 630)

(31) ‹anchor: novit Filium› · call in col 1158

Eumdem Deum filium Bod. 2. Lin N. C. 1, 2. Ebor. Eumdem novit filium Fab.

"The same God the Son": Bodleian 2, Lincoln, New College 1 and 2, York; "does he know the same Son": Fabricius(?).

Stephani Baluzii notae

(printed under page 630)

(27) ‹anchor: Gentes baptizarentur› · call in col 1158

Baptizarentur. Codex sancti Arnulphi tinguerentur.

"Were to be baptized." The manuscript of Saint Arnulf: "were to be dipped."

(printed under page 630)

Page

running head: MONUMENTA VETERUM. 1158 (left edge cut: "IONUMENTA")
marginal letters: A hunc locum non putavi; B currere et singularum; C Christum de Maria Virgine natum; D (23) Patrocinio consensus (Baluze's notes at page foot)
old-edition numerals: 1113 after insanias
other: "iu" may be a broken n rather than a wrong letter; Appelletiani set as printed (usually Apelletiani); scripture reference printed without its opening parenthesis (Matth. XXVIII, 18, 19); column ends mid-sentence at "nisi"; page-foot Variae lectiones and Baluze's notes not set

PL 3:1159

perfidia et blasphemia et contentio sanctitatis et veritatis inimica. Quomodo ergo potest videri qui apud illos baptizatur consecutus esse peccatorum remissam, et divinae indulgentiae gratiam per suam fidem, qui ipsius fidei non habuerit veritatem? Si enim, sicut quibusdam videtur, secundum fidem suam quis accipere aliquid foris extra Ecclesiam potuit, utique id accepit quod credidit. Falsum autem credens verum accipere non potuit, sed potius adultera et profana, secundum quod credebat, accepit.

treachery and blasphemy and contention hostile to holiness and truth. How then can one who is baptized among them be thought to have obtained remission of sins and the grace of the divine pardon through his faith, when he does not have the truth of faith itself? For if, as some think, anyone could receive something outside, beyond the Church, according to his own faith, then certainly he received what he believed. But believing what is false, he could not receive what is true; rather, according to what he believed, he received adulterous and profane things.

VI. Quem locum profani et adulteri baptismi subtiliter Jeremias propheta perstringit dicens: Utquid qui contristant me praevalent? Plaga mea solida est, unde sanabor? Dum fit, facta est mihi quasi aqua mendax non habens fidem (Jerem. XV, 18). Mentionem facit per prophetam Spiritus sanctus aquae mendacis et fidem non habentis. Quae est haec aqua mendax et perfida? Utique ea quae baptismi imaginem mentitur et gratiam fidei adumbrata simulatione frustratur. Quod si secundum pravam fidem baptizari aliquis foris et remissam peccatorum consequi potuit, secundum eamdem fidem consequi et Spiritum sanctum potuit, et non est necesse ei venienti manum imponi ut Spiritum sanctum consequatur et signetur. Aut utrumque enim fide sua foris consequi potuit, aut neutrum eorum qui foris fuerat accepit.

VI. This matter of profane and adulterous baptism the prophet Jeremiah touches upon with precision, saying: Why do those who grieve me prevail? My wound is solid; whence shall I be healed? While it is being made, it has become to me like lying water that has no faith (Jer. 15:18). The Holy Spirit, through the prophet, makes mention of lying water that does not have faith. What is this lying and faithless water? Certainly that which counterfeits the image of baptism and frustrates the grace of faith by a shadowy pretence. But if someone could be baptized outside according to a perverse faith and obtain remission of sins, according to the same faith he could also obtain the Holy Spirit, and there is no need for a hand to be laid on him when he comes, so that he may obtain the Holy Spirit and be sealed. For either he who had been outside could obtain both by his faith outside, or he received neither of them.

VII. Manifestum est autem ubi et per quos remissa peccatorum dari possit, quae in baptismo scilicet datur. Nam Petro primum Dominus, super quem aedificavit Ecclesiam, et unde unitatis originem instituit et ostendit, potestatem istam dedit ut id solveretur in coelis quod ille solvisset in terris. Et post resurrectionem quoque ad apostolos loquitur dicens: Sicut misit me Pater, et ego mitto vos. Hoc cum dixisset, inspiravit, et ait illis: Accipite Spiritum sanctum. Si cujus remiseritis peccata, remittentur illi; si cujus tenueritis, tenebuntur (Joan. XX. 21). Unde intelligimus non nisi in Ecclesia praepositis et in evangelica lege ac Dominica ordinatione fundatis licere baptizare et remissam peccatorum

VII. Moreover it is plain where and through whom remission of sins can be given, namely that which is given in baptism. For the Lord first gave to Peter, upon whom He built the Church and from whom He instituted and showed the origin of unity, this power, that whatever he had loosed on earth should be loosed in heaven. And after the resurrection also He speaks to the apostles, saying: As the Father has sent me, I also send you. When He had said this, He breathed on them and said to them: Receive the Holy Spirit. If you remit anyone's sins, they will be remitted to him; if you retain anyone's, they will be retained (John 20:21). From this we understand that only to those set over the Church and established in the law of the Gospel and the ordinance of the Lord is it permitted to baptize and remission of sins

Editors' notes and page, col. 1159

Variae lectiones

(printed under page 631)

(32) ‹anchor: not visible› · call in col 1159

Contentio vanitatis Bod. 1.

"Contention of vanity": Bodleian 1.

(printed under page 631)

(33) ‹anchor: not visible› · call in col 1159

Adumbratam simulatione Bod. 2.

"Shadowed by pretence": Bodleian 2.

(printed under page 631)

(34) ‹anchor: foris consequi› · call in col 1159

Foris consequi Bod. 1, 2. Lam Ebor. NC. 1, 2.

"To obtain outside": Bodleian 1 and 2, Lambeth, York, New College 1 and 2.

(printed under page 631)

(35) ‹anchor: si cujus tenueritis› · call in col 1159

detinueritiis Bod. 1.

"you shall have detained" [misspelt as printed]: Bodleian 1.

(printed under page 631)

(36) ‹anchor: not visible› · call in col 1159/1160

Ligare possit aut solvere Lam. Bod. 1, 2. Ebor. Lin. NC. 1, 2.

"Can bind or loose": Lambeth, Bodleian 1 and 2, York, Lincoln, New College 1 and 2.

(printed under page 631)

(37) ‹anchor: not visible› · call in col 1159/1160

Contra Ecclesiam. Episcopos Lin.

"Against the Church. Bishops": Lincoln.

(printed under page 631)

(38) ‹anchor: not visible› · call in col 1159/1160

Indignantis percussi Lin.

"Of one indignant, struck": Lincoln.

(printed under page 631)

(39) ‹anchor: not visible› · call in col 1159/1160

In baptismo offerunt Ebor. NC. 1.

"They offer in baptism": York, New College 1.

(printed under page 631)

(40) ‹anchor: not visible› · call in col 1159/1160

Locum istum, frater Lam. Bod. 1, 2. Lin. NC. 1. 2.

"This passage, brother": Lambeth, Bodleian 1 and 2, Lincoln, New College 1 and 2.

(printed under page 631)

(28) ‹anchor: not visible› · call in col 1159

Contentio sanctitatis. Idem codex, contentio vanitatis amica et veritatis inimica.

"Contention of holiness." The same manuscript: "contention, friend of vanity and enemy of truth."

(printed under page 631)

(29) ‹anchor: fide sua foris› · call in col 1159

Fide sua foris. Ita emendavimus et supplevimus ex fide quatuordecim veterum exemplarium nostrorum et sex Anglicanorum tum etiam ex editione Morelli.

"By his own faith outside." We have so corrected and supplied on the authority of fourteen of our old copies and six English ones, and also from Morel's edition.

(printed under page 631)

(30) ‹anchor: unitatis originem› · call in col 1159

Unitatis originem. Unitatem Ecclesiae frequenter commendat Cyprianus, praesertim in libro de Unitate Ecclesiae.

"The origin of unity." Cyprian often commends the unity of the Church, especially in the book On the Unity of the Church.

(printed under page 631)

(31) ‹anchor: not visible› · call in col 1159/1160

Usurpare conati. Ita editio Manutiana et duodecim libri veteres. At Erasmus et Morellius et tres libri veteres habent vindicare, eodem sensu. In codice sancti Arnulphi, ubi legitur usurpati sunt, additur ausu sacrilego.

"Having tried to usurp." So the Manutius edition and twelve old books. But Erasmus and Morel and three old books have "to claim," in the same sense. In the manuscript of Saint Arnulf, where "they usurped" is read, "with sacrilegious daring" is added.

(printed under page 631)

Page

running head: DE HÆRETICORUM BA[...] (cut off at right edge), column number 1159
marginal letters: A perfidia et blasphemia et contentio sanctitatis; B mendax non habens fidem (Jerem. xv, 18). Mentio-; C aedificavit Ecclesiam, et unde unitatis originem; D (28) Contentio sanctitatis (in Baluze's notes at page foot)
old-edition numerals: 1114 after secundum

PL 3:1160

dare, foris autem nec ligari aliquid posse nec solvi ubi non sit qui aut ligare possit aliquid aut solvere.

to give, but outside nothing can be either bound or loosed, where there is no one who can either bind or loose anything.

VIII. Nec hoc, frater charissime, sine Scripturae divinae auctoritate proponimus, ut dicamus certa lege ac propria ordinatione divinitus cuncta esse disposita, nec posse quemquam contra episcopos et sacerdotes usurpare sibi aliquid quod non sit sui juris et potestatis. Nam et Chore et Dathan et Abiron contra Moysen et Aaron sacerdotem sacrificandi sibi licentiam usurpare conati sunt; nec tamen quod illicite ausi sunt, impune fecerunt: Et filii Aaron, qui alienum ignem altari imposuerunt, in conspectu statim Domini indignantis exstincti sunt. Quod supplicium manet eos qui alienam aquam baptismo inferunt falso, ut divina censura ulciscatur et vindicet id haereticos contra Ecclesiam gerere quod non nisi soli liceat Ecclesiae.

VIII. Nor do we put this forward, dearest brother, without the authority of divine Scripture, when we say that all things have been divinely arranged by a fixed law and a proper ordinance, and that no one can usurp for himself against the bishops and priests anything that is not of his own right and power. For Korah and Dathan and Abiram too attempted to usurp for themselves, against Moses and Aaron the priest, the licence of sacrificing; and yet what they unlawfully dared, they did not do with impunity. And the sons of Aaron, who placed strange fire on the altar, were at once destroyed in the sight of the indignant Lord. This punishment awaits those who bring in strange water for a false baptism, so that the divine judgement may avenge and punish the heretics' doing against the Church what is lawful for none but the Church alone.

IX. Quod autem dicunt quidam de eis qui in Samaria baptizati fuerant, advenientibus apostolis Petro et Joanne, tantum super eos manum impositam esse, ut acciperent Spiritum sanctum, rebaptizatos tamen non esse, locum istum, frater charissime, ad praesentem causam videmus omnino non pertinere. Illi enim qui in Samaria crediderant fide vera crediderant, et intus in Ecclesia, quae una est, et cui soli gratiam baptismi dare et peccata solvere permissum est, a Philippo diacono, quem iidem apostoli miserant, baptizati erant. Et idcirco quia legitimum et ecclesiasticum baptismum consecuti fuerant, baptizari eos ultra non oportebat, sed tantummodo quod deerat, id a Petro et Joanne factum est, ut oratione pro eis habita, et manu imposita invocaretur et infunderetur super eos Spiritus sanctus. Quod nunc quoque apud nos geritur, ut qui in Ecclesia baptizantur, praepositis Ecclesiae offerantur, et per nostram orationem ac manus impositionem Spiritum sanctum consequantur et signaculo Dominico consummentur.

IX. But as to what some say concerning those who had been baptized in Samaria, that when the apostles Peter and John arrived, only the hand was laid upon them so that they might receive the Holy Spirit, yet they were not rebaptized, we see, dearest brother, that this passage does not pertain at all to the present case. For those who had believed in Samaria had believed with true faith, and had been baptized within, in the Church, which is one, and to which alone it has been permitted to give the grace of baptism and to loose sins, by Philip the deacon, whom the same apostles had sent. And therefore, because they had obtained lawful and ecclesiastical baptism, it was not fitting that they should be baptized further, but only what was lacking was done by Peter and John, namely that, prayer having been made for them and the hand laid on, the Holy Spirit should be invoked and poured out upon them. This is also now done among us, so that those who are baptized in the Church are presented to the prelates of the Church, and through our prayer and the imposition of the hand they obtain the Holy Spirit and are perfected with the seal of the Lord.

X. Non est ergo, frater charissime, quod haereticis cedendum existimemus ut baptisma, quod non nisi uni et soli Ecclesiae datum sit, prodendum putemus.

X. There is therefore no reason, dearest brother, why we should think that we must yield to the heretics so as to think that baptism, which has been given to none but the one and only Church, must be betrayed.

Editors' notes and page, col. 1160

Footnotes

(41) ‹anchor: gratiam baptismi dare› · call in col 1160

Gratia est baptismi data Lam. NC. 1. Bod. 2.

"The grace of baptism has been given": Lambeth, New College 1, Bodleian 2.

(printed under page 631)

(42) ‹anchor: pro eis habita› · call in col 1160

Oratione super eos Lin.

"By prayer over them": Lincoln.

Stephani Baluzii notae

(printed under page 631)

(32) ‹anchor: not visible› · call in col 1160

Locum istum. De vero sensu hujus loci prolixe disserit Joannes Dallaeus, lib. II, de Cultibus Latinorum, cap. 12, p. 156.

"This passage." Jean Daillé discusses the true sense of this passage at length in On the Rites of the Latins, book II, chapter 12, p. 156.

(printed under page 631)

(33) ‹anchor: in Ecclesia baptizantur, praepositis› · call in col 1160

Praepositis. Hanc lectionem, quam inveni in omnibus antiquis editionibus et in quatuor libris veteribus, ego praefero ei quae a Pamelio allata est ex unico codice Anglicano, in quo scriptum erat per praepositos. Quam lectionem, ne quid dissimulem, exhibent novem vetera exemplaria.

"To the prelates." This reading, which I found in all the old editions and in four old books, I prefer to the one Pamelius brought from a single English manuscript, in which was written "through the prelates." That reading, to conceal nothing, is given by nine old copies.

(printed under page 631)

Page

running head: [...]CTICORUM BAPTISMATE. 1160 (start of head cut off at left edge of image)
marginal letters: A dare, foris autem nec ligari; B aquam baptismo inferunt falso; C bat, sed tantummodo quod deerat; D dice sancti Arnulphi (in Baluze's notes, not set)
old-edition numerals: 1115 after ad
other: scan is blurred, c/o and e/o confusions (Neo, oonati, auctoritatc?) read as Nec, conati, auctoritate, taken as scan artefacts not misprints; last word pu- split at column break (putemus); Variae lectiones and Stephani Baluzii notae at page foot not set; no full-width line; no editors' matter in text block

PL 3:1161

Boni militis est adversus rebelles et hostes imperatoris sui castra defendere. Gloriosi sui est commisa sibi signa servare. Scriptum est: Dominus Deus tuus Deus zelans est (Deut. IV, 24). Qui Spiritum Dei accepimus, zelum divinae fidei habere debemus. Quo zelo Phinees placuit, et Deum promeritus indignantis iram populo pereunte lenivit. Quid adulteram et alienigenam et divinae unitatis inimicam in acceptum referimus, qui non nisi unum Christum et unam ejus Ecclesiam novimus? Ecclesia paradisi instar exprimens arbores fructiferas intra muros suos intus includit, ex quibus quae non facit fructum bonum exciditur et in ignem mittitur. Has arbores rigas quatuor fluminibus, id est, Evangeliis quatuor, quibus baptismi gratiam salutaris caelesti inundatione largitur. Nunquid de Ecclesiae fontibus rigare potest qui totus in Ecclesia non est? Nunquid paradisi potus salubres et salutares impertire cuiquam potest qui perversus et a semeptiso damnatus et extra paradisi fontes relegatus aruit et aeternae sitis siccitate defecit.

It is the part of a good soldier to defend the camp of his commander against rebels and enemies. It is the part of a glorious [soldier] of his to keep the standards entrusted to him. It is written: The Lord your God is a jealous God (Deut. 4:24). We who have received the Spirit of God ought to have zeal for the divine faith. By this zeal Phinehas pleased [God], and, having deserved well of God, he soothed the wrath of the One Who was indignant while the people were perishing. Why do we credit to our account an adulterous and foreign [woman], an enemy of the divine unity, we who know only one Christ and His one Church? The Church, expressing the likeness of paradise, encloses fruit-bearing trees within its walls, of which any that does not bear good fruit is cut down and cast into the fire. These trees she waters with four rivers, that is, with the four Gospels, by which she bestows the grace of saving baptism in a heavenly flood. Can he water from the fountains of the Church who is not wholly within the Church? Can he impart the wholesome and saving drinks of paradise to anyone who, perverse and condemned by himself and banished outside the fountains of paradise, has dried up and wasted away in the dryness of eternal thirst?

XI. Clamat Dominus ut qui sitit veniat et bibat de fluminibus aquae vivae quae de ejus ventre fluxerunt (Joan. VIII, 37). Quo venturus est qui sitit? utrumne ad haereticos, ubi fons et fluvius aquae vitalis omnino non est, an ad Ecclesiam, quae una est super unum, qui et claves ejus accepit, Domini voce fundata est? Haec est una quae tenet et possidet omnem Sponsi sai et Domini pote

XI. The Lord cries out that whoever thirsts should come and drink of the rivers of living water which have flowed from His belly (John 7:37). Where is he who thirsts to come? To the heretics, where there is no fountain and river of life-giving water at all, or to the Church, which is one, and was founded by the voice of the Lord upon one, who also received its keys? This is the one that holds and possesses all her Bridegroom and Lord's pow

Editors' notes and page, col. 1161

Variae lectiones

(printed under page 632)

(43) ‹anchor: not visible› · call in col 1161

Et Domini pro merito indignantis iram Lin. MC. 2.

"And the anger of the Lord, rightly indignant": Lincoln, New College [printed MC.] 2.

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Quid adultera et aliena et divinae unitatis inimica in acceptum perferimus Lam. Ebor. Bod. 2. NC. 1. Thu.

"Why do we carry to our account things adulterous and alien and hostile to the divine unity?": Lambeth, York, Bodleian 2, New College 1, Thou.

(printed under page 632)

(45) ‹anchor: not visible› · call in col 1161

Et pro honore Bod. 2.

"And for the honour": Bodleian 2.

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(46) ‹anchor: not visible› · call in col 1161

Fidei virtute Oxon. Fidei devote Bod. 1. Fideli devotione Bod. 2. Lam. Ebor. Bened. Lin NC. 1, 2. Fidei devotione Thu. Fideli virtute Corb.

"By the power of faith": the Oxford edition. "Devoutly of faith": Bodleian 1. "With faithful devotion": Bodleian 2, Lambeth, York, the Benedictine manuscript, Lincoln, New College 1 and 2. "By devotion of faith": Thou. "With faithful power": Corbie.

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Si ergo possessionis Ebor. NC. 1.

"If therefore of the possession": York, New College 1.

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Unitatis exstitimus Lam. Lin. NC. 1. Bod. 2. Existimus Bod. 1. Thu.

"We have stood forth [as ... of] unity": Lambeth, Lincoln, New College 1, Bodleian 2. "We exist": Bodleian 1, Thou.

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Quid adulteram. Novem libri nostri veteres et quator Anglicani praeferunt: Quid adultera et divinae unitati inimica in acceptum referimus? Ita etiam in Anglicana suo legebat Pamelius. Sed quidam libri veteres habent veritatis.

"Why ... the adulterous." Nine of our old books and four English ones give: "Why do we enter to our account things adulterous and hostile to the divine unity?" So too Pamelius read in his English manuscript. But some old books have "of truth."

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Ecclesia paradisi instar. Sanctus Augustinus, lib. IV, de Baptismo contra Donatistas, cap. 1, exponit paraphrastice hunc locum, et ait: Ecclesia paradiso comparata indicat nobis posse quidem ejus baptismum homines etiam foris accipere, sed salutis beatitudem extra eam neminem vel percipere vel tenere. Et addit: Ita fit ut cum paradisi aqua sit extra paradisum, beatitudo tamen non sit nisi intra paradisum. Sic ergo baptisma Ecclesiae potest esse extra Ecclesiam, munus autem beatae vitae non nisi intra Ecclesiam reperitur. Vide intra ad Epistolam. LXXV, ab aqua aliena.

"The Church, like paradise." Saint Augustine, On Baptism against the Donatists book IV, chapter 1, expounds this passage by paraphrase and says: "The Church, compared to paradise, shows us that men can indeed receive her baptism even outside, but that no one outside her either obtains or keeps the blessedness of salvation." And he adds: "So it comes about that, though the water of paradise is outside paradise, blessedness is nevertheless only within paradise. So then the baptism of the Church can be outside the Church, but the gift of the blessed life is found only within the Church." See below on Letter 75, at "from alien water."

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Exciditur. Ita editiones Manutii et Morellii et quindecim libri veteres. Alii tres et Erasmus habent excidetur et in ignem mittetur. Fuxensis, exuritur et in ignem mittitur.

"Is cut down." So the editions of Manutius and Morel and fifteen old books. Three others and Erasmus have "will be cut down and cast into the fire." The Foix manuscript: "is burnt up and cast into the fire."

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Salutaris caelesti. Codex sancti Arnulphi salutari et caelesti.

"Of saving, heavenly ..." The manuscript of Saint Arnulf: "saving and heavenly."

(printed under page 632)

(38) ‹anchor: super unum› · call in col 1161

Super unum. Id est super Petrum. Vide librum de Unitate Ecclesiae.

"Upon one." That is, upon Peter. See the book On the Unity of the Church.

(printed under page 632)

(39) ‹anchor: claves ejus accepit› · call in col 1161

Claves accepit. Sanctus Columbanus in Epistola ad papam Bonifacium cum monet ut qui Petri, qui claves accepit, successor est, ea postestate bene utatur: Tandiu enim, inquit, potestas apud vos erit quandiu recta ratio permanserit. Ille enim certus regni caelorum clavicularius est qui dignis per veram scientiam aperit et indignis claudit. Haec insinuanda sunt Romanis. Multi enim Romani Pontifices ab hac regula discesserunt. Huc referri possunt quae de Petri privilegio disserit Marca lib. IV de Concordia, cap. 6, et quae nos illic annotavimus.

"He received the keys." Saint Columbanus, in the Letter to Pope Boniface, when he warns that he who is successor of Peter, who received the keys, should use that power [printed postestate] well: "For so long," he says, "will the power be with you as right reason remains. For he is the sure key-bearer of the kingdom of heaven who by true knowledge opens to the worthy and shuts to the unworthy." These things should be urged upon the Romans, for many Roman Pontiffs have departed from this rule. To this may be referred what Marca discusses concerning Peter's privilege in On the Concord, book IV, chapter 6, and what we noted there.

(printed under page 632)

(40) ‹anchor: Haec est una› · call in col 1161

Haec est una. Refert hunc locum sanctus Augustinus, lib. IV, de Baptismo adversus Donatistas, cap. 1.

"This is the one." Saint Augustine cites this passage in On Baptism against the Donatists, book IV, chapter 1.

(printed under page 632)

(41) ‹anchor: not visible› · call in col 1161/1162

Fideli devotione. Ita posuimus pro eo quod antea legebatur fidei virtute. Sane in codice Corbeiensi legitur fidei virtute, in tribus aliis fidei devotione. Sed omnes alii et septem Anglicam praeferunt fideli devotione.

"With faithful devotion." We have set this in place of what was formerly read, "by the power of faith." The Corbie manuscript indeed reads "by the power of faith," three others "by devotion of faith." But all the others and seven English ones [printed Anglicam] give "with faithful devotion."

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Si possessionis. Codex Remensis sancti Dionysii, si pastionis nostrae terram tenemus. Quod fortasse melius est propter ea quae praecedunt.

"If of the possession." The Reims manuscript of Saint-Denis: "if we hold the land of our pasture." Which is perhaps better, because of what precedes.

(printed under page 632)

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Existimamur. Tredecim libri nostri et unus Bodleianus habent existimus, alii quinque Anglicani extitimus, unus meus timemus, magno inter has varias lectiones discrimine.

"We are reckoned." Thirteen of our books and one Bodleian have "we exist," five other English ones "we have stood forth," one of mine "we fear," with great difference among these various readings.

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Aqua Ecclesiae. Codex Gratianopolitanus: Aqua Ecclesiae et fidelis et vera et salutaris sancta. Citat Augustinus in loco paulo ante laudato, sed non habet et vera.

"The water of the Church." The Grenoble manuscript: "The water of the Church, both faithful and true and saving, holy." Augustine cites it in the place quoted a little before, but does not have "and true."

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Adulterari non potest. Vide notas nostras ad Agobardum, pag. 45, et quae nos dicimus de eo argumento in notis ad librum de Unitate Ecclesiae,

"Cannot be adulterated." See our notes on Agobard, p. 45, and what we say on that subject in the notes on the book On the Unity of the Church.

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Si Ecclesiae devoti. Velus Remigianus: Nam si ista devotio Ecclesiae est et in Ecclesia, etc.

"If devoted to the Church." The old Saint-Remi manuscript [printed Velus]: "For if this devotion is the Church's and in the Church," etc.

(printed under page 632)

Page

running head: 1161 PARS I. — MONUMENTA (cut off at the image edge)
marginal letters: A ‹temus. Boni militis›; B ‹gitur. Nunquid de Ecclesiae›; C ‹tenet et possidet omnem›; D ‹bent excidetur› (in Baluze's note 36 at the page foot, not set)
old-edition numerals: 1116 after ‹referimus›
other: "Gloriosi sui est" set as printed; the usual text of Cyprian's letter has a noun here (e.g. ducis), so the English supplies [soldier]; UNSURE. "Has" is printed with a damaged H that looks like "Il". "rigas" may be damaged type rather than a wrong letter; the English follows rigat. The last word "pote" is split at the column break (continues "state" in the next column) and is printed without a visible hyphen, so it is set as printed. The English reference follows the corrected John 7:37. Variae lectiones (43–49) and Steph. Baluzii notae (34–39) at the page foot are not set. Many e/c confusions in the scan (dcbemus etc.) are read as e.

PL 3:1162

statem. In hac praesidemus, pro honore ejus atque unitate pugnamus, hujus et gratiam pariter et gloriam fideli devotione defendimus. Nos de divino permisu rigamus sitientem Dei populum: nos custodimus terminos vitalim fontium. Si possessionis ergo nostrae jus tenemus, si sacramentum unitatis agnoscimus, cnr praevaricatores veritatis, cur proditores unitatis existimamur? Aqua Ecclesiae fidelis et salutaris et sancta corrumpi et adulterari non potest, sicut et ipsa Ecclesia incorrupta et casta et pudica est. Si Ecclesiae devoti et in Ecclesia constituti sunt haeretici, possunt et baptismo ejus et caeteris salutaribus bonis uti. Si autem in Ecclesia non sunt, imo et contra Ecclesiam faciunt, quomodo baptizare baptismo Ecclesiae possunt?

er. Over this [Church] we preside, for her honour and unity we fight, and her grace and glory alike we defend with faithful devotion. We by divine permission water the thirsting people of God; we guard the boundaries of the life-giving springs. If therefore we hold the right of our possession, if we acknowledge the sacrament of unity, why are we reckoned prevaricators of the truth, why betrayers of unity? The water of the Church, faithful and saving and holy, cannot be corrupted and adulterated, just as the Church herself too is incorrupt and chaste and modest. If heretics are devoted to the Church and established in the Church, they can make use both of her baptism and of her other saving goods. But if they are not in the Church, nay rather even act against the Church, how can they baptize with the baptism of the Church?

XII. Neque enim parva res haereticis et modica conceditnr, quando a nobis baptisma eorum in acceptum refertur, cum inde incipiat omnis fidei origo, et ad spem vitae aeternae salutaris ingressio, et purificandis ac vivificandis Dei servis divina dignatio. Nam si baptizari quis apud haereticos potuit, utique et remissam peccatorum consequi potuit. Si peccatorum remissam consecutus est, et sanctificatus est, et templum Dei factus est; si sanctificatus est, si templum Dei factus est; quaero cujus Dei? Si Creatoris, non potuit, quia in eum non credidit. Si Christi, nec hujus fieri potuit templum, qui negat Deum Christum. Si Spiritus

XII. For it is no small and slight thing that is conceded to heretics when their baptism is credited as valid by us, since from it begins the whole origin of faith, and the saving entrance to the hope of eternal life, and the divine condescension in purifying and quickening the servants of God. For if anyone could be baptized among heretics, he could certainly also obtain the remission of sins. If he obtained the remission of sins, he has also been sanctified and has been made a temple of God; if he has been sanctified, if he has been made a temple of God, I ask, of which God? If of the Creator, he could not, because he has not believed in Him. If of Christ, neither could he be made His temple, since he denies that Christ is God. If of the Spirit

Editors' notes and page, col. 1162

Footnotes

(49) ‹anchor: si sanctificatus est› · call in col 1162

Et sanctificatus est, si sanctificatus. est Bod 1, 2. Lin. Ebor. NC. 1, 2. Et sanctificatus est Oxon.

"And he has been sanctified, if he has been sanctified": Bodleian 1 and 2, Lincoln, York, New College 1 and 2. "And he has been sanctified": the Oxford edition.

Steph. Baluzii notae

(printed under page 632)

Page

running head: MONUMENTA VETERUM. (cut off at the left edge of the image)
marginal letters: A statem. In hac praesidemus; B baptismo Ecclesiae possunt?; C templum, qui negat Deum Christum; D (in Baluze's notes at the page foot) Bodleianus habent existimus
old-edition numerals: 1117 after Aqua Ecclesiae
other: column begins with "statem", the rest of "potestatem" broken from col. 1161; the partly visible left column belongs to col. 1161 and is not set; Variae lectiones and Steph. Baluzii notae at the page foot not set; "remissam" (twice) kept as printed, Cyprian's form, not treated as misprint; "permisu" listed as misprint but UNSURE

PL 3:1163

sancti, cum tres unum sint, quomodo Spiritus sanctus placatus esse ei potest qui aut Filii aut Patris inimicus est?

the Holy, since the three are one, how can the Holy Spirit be appeased towards him who is an enemy either of the Son or of the Father?

XIII. Proinde frustra quidem qui ratione vincuntur consuetudinem nobis opponunt; quasi consuetudo major sit veritate, aut non id sit in spiritalibus sequendum quod in melius fuerit a sancto Spiritu revelatum. Ignosci enim potest simpliciter erranti, sicut de se ipso dicit beamus apostolus Paulus: Qui primo, inquit, fui blasphemus et persecutor et injuriosus, sed misericordiam merui, quia ignorans feci [I Tim. II, 13]. Post inspirationem vero et revelationem factam, qui in eo quod erraverat perseverat prudens et sciens, sine venia ignorantiae peccat. Praesumptione enim atque obstinatione quadam nititur, cum ratione superetur. Nec quisquam dicat, quod accepimus ab apostolis hoc sequimur, quando apostoli non nisi unam Ecclesiam tradiderunt et baptisma unum, quod non nisi in eadem Ecclesia sit constitutum, et neminem inveniamus ab apostolis, cum apud haereticos baptizatus esset, in eodem baptismo admissum esse et communicasse, et videantur apostoli baptisma haereticorum probasse.

XIII. Accordingly, those who are overcome by reason set custom against us in vain indeed, as though custom were greater than truth, or as though that which has been revealed by the Holy Spirit as the better course were not to be followed in spiritual matters. For pardon can be granted to one who errs in simplicity, as the blessed apostle Paul says of himself: I, who at first, he says, was a blasphemer and a persecutor and insolent, yet obtained mercy, because I did it in ignorance (1 Tim. 1:13). But once inspiration and revelation have been given, he who knowingly and wittingly perseveres in that wherein he had erred sins without the pardon due to ignorance. For he relies on a certain presumption and obstinacy, although he is overcome by reason. Nor let anyone say, 'What we have received from the apostles, this we follow', since the apostles handed down only one Church and one baptism, which is established only in that same Church; and we find no one who, having been baptized among heretics, was admitted by the apostles in that same baptism and received into communion, so that the apostles might seem to have approved the baptism of heretics.

XIV. Quod enim quidam dicunt, quasi ad haereticorum suffragium pertineat quod dixerit apostolus Paulus: Verumtamen omni modo, sive per occasionem, sive per veritatem Christus annuntietur (Philip. I, 18); invenimus hoc quoque ad eorum patrocinium qui haereticis suffragantur et plaudunt nihil posse proficere, neque enim de haereticis aut de eorum baptismo loquebatur in Epistola sua Paulus, ut aliquid quod ad hanc rem pertineat posuisse ostendatur. Loquebatur de fratribus sive inordinate et contra ecclesiasticam disciplinam ambulantibus, sive evangelicam veritatem de Dei

XIV. For as to what certain people say, as though it served the cause of heretics that the apostle Paul said: Nevertheless in every way, whether by pretext or in truth, let Christ be proclaimed (Phil. 1:18), we find that this too can avail nothing for the defence of those who support and applaud heretics; for Paul in his Epistle was speaking neither of heretics nor of their baptism, so that he could be shown to have set down anything bearing on this matter. He was speaking of brethren, whether walking disorderly and against the discipline of the Church, or keeping the gospel truth

Editors' notes and page, col. 1163

Variae lectiones

(printed under page 633)

(50) ‹anchor: not visible› · call in col 1163

Beatus apostolus Lam. Bod. 1. 2. Ebor. NC. 1. 2.

"The blessed apostle": Lambeth, Bodleian 1 and 2, York, New College 1 and 2.

(printed under page 633)

(51) ‹anchor: not visible› · call in col 1163

Jam non in venia Lin.

"No longer in pardon": Lincoln.

(printed under page 633)

(52) ‹anchor: quasi› · call in col 1163

Dicunt quod quasi Ebor. NC. 1.

"They say that, as if": York, New College 1.

(printed under page 633)

(53) ‹anchor: not visible› · call in col 1163

Invidiae dissensione Lin.

"By the dissension of envy": Lincoln.

(printed under page 633)

(54) ‹anchor: not visible› · call in col 1163

Patrocinatur, non id proferat Lam. Bod. 1, 2. Ebor. NC. 1. 2. Thu.

"Takes their part, let him not bring forward that": Lambeth, Bodleian 1 and 2, York, New College 1 and 2, Thuanus.

(printed under page 633)

(55) ‹anchor: not visible› · call in col 1163

Ostendat Lam. Bod. 1, 2. Ebor. NC. 1, 2. Thu.

"Let him show": Lambeth, Bodleian 1 and 2, York, New College 1 and 2, Thuanus.

(printed under page 633)

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Putavit, aut si fidem et baptisma eorum probavit Lam. Lin Bod. 1, 2. Ebor. NC. 1, 2.

"Thought, or if he approved their faith and baptism": Lambeth, Lincoln, Bodleian 1 and 2, York, New College 1 and 2.

(printed under page 633)

(57) ‹anchor: not visible› · call in col 1163

Accipere contra Ecclesiam NC. 1, Lin.

"To receive against the Church": New College 1, Lincoln.

(printed under page 633)

(58) ‹anchor: iniquitas› · call in col 1164

Aut iniquitates Bod. 1. Thu.

"Or iniquities": Bodleian 1, Thuanus.

(printed under page 633)

(59) ‹anchor: spiritu› · call in col 1164

Sic Lam. NC. 1, 2. Bod. 1, 2, Ebor. Lin. Qui tractant Oxon.

So Lambeth, New College 1 and 2, Bodleian 1 and 2, York, Lincoln; "who handle": the Oxford edition.

(printed under page 633)

(60) ‹anchor: rejectis› · call in col 1164

Si relictis Lam. Ebor. Lin. NC. 1. Bod. 1, 2.

"If, having left behind": Lambeth, York, Lincoln, New College 1, Bodleian 1 and 2.

(printed under page 633)

(47) ‹anchor: not visible› · call in col 1163

Aut filii aut Patris. Ista in aliis editionibus transposita erant, haud dubie ex emendatione cujusdam critici propter ordinem personarum sanctissimae Trinitatis. Indecens enim videbatur huic critico Filium nominari ante Patrem. Omnes libri veteres habent uti nos reposuimus.

"Either of the Son or of the Father." In other editions these words were transposed, no doubt by the correction of some critic, on account of the order of the persons of the most holy Trinity; for it seemed unfitting to this critic that the Son be named before the Father. All the old books have it as we have restored it.

(printed under page 633)

(48) ‹anchor: not visible› · call in col 1163

Quasi consuetudo. Multa istic ex Tertuliano, Arnobio et alius dici possent de auctoritate consuetudinis. Afferam tantum locum sancti Hieronymi in calice Diagoli adversus Luciferiono, ubi sic legitur Legat Cypriani epistolas, in quibus apud Stephanum Romanae urbis episcopum, invereratae consuetudinis lacerat errorem. Respicit ad Epistolam LXXII quae scripta est ad Stephanum. Puto autem respexisse etiam ad Epistolam quam Crescens episcopus Cirtensis in concilio Carthaginensi, pag. 331, commemorat scriptam ad Stephanum, quae nunc non exstat, in qua varia exstabant testimonia ex Scripturis deificis descendentia adversus sententiam Stephani de Baptismo haereticorum.

"As if custom." Much could be said here from Tertullian, Arnobius and others [printed alius] about the authority of custom. I shall cite only the passage of Saint Jerome at the end [printed calice] of the Dialogue against the Luciferians [printed Diagoli ... Luciferiono], where it reads: "Let him read the letters of Cyprian, in which, addressing Stephen, bishop of the city of Rome, he tears apart the error of inveterate custom." He has in view Letter 72, which was written to Stephen. But I think he also had in view the letter which Crescens, bishop of Cirta, at the Council of Carthage, p. 331, mentions as written to Stephen, which is now lost, in which there were various testimonies, drawn from the divine Scriptures, against Stephen's opinion on the baptism of heretics.

(printed under page 633)

(49) ‹anchor: not visible› · call in col 1163/1164

Ignorans feci, In libro Fuxensi additur credens mundum. Sed illud alibi non inveni. Respondet istud et quod refertur ex Epistola I ad Timotheum, quod ignorans feci in incredulitate.

"I did it in ignorance." In the Foix book "believing it clean" is added. But I have not found that elsewhere. This corresponds also to what is quoted from the First Letter to Timothy: "because I did it ignorantly in unbelief."

(printed under page 633)

(50) ‹anchor: not visible› · call in col 1163/1164

Patrocinantur. In undecim libris nostris et in sex Anglicanis scriptum est: Quare qui haereticis patrocinatur, non id proferat quod Paulus de fratribus posuit sed ostendat.

"They take the part of." In eleven of our books and in six English ones it is written: "Therefore let him who takes the part of heretics not bring forward what Paul set down about the brethren, but show ..."

(printed under page 633)

(51) ‹anchor: et divina› · call in col 1164

Et divina. In editione Erasmi, quae omnium prima est, legitur; Quomodo spiritualia et divina tractant. Postea Minutias, quam secuti sunt posteriores editores, possuit quomodo gerunt spiritualia aut divina tractant? Manifestum est defendam esse vocem gerunt aut vocem tractant? Itaque cum quatuordecim libri nostri et sex Anglicani non agnoscant vocem tractant, eam sustulimus.

"And divine." In the edition of Erasmus, which is the first of all, one reads: "How do they handle spiritual and divine things." Afterwards Minutius [printed Minutias], whom the later editors followed, set "how do they perform spiritual things or handle divine ones?" Is it plain that the word "gerunt" or the word "tractant" is to be kept [as printed]? Since, then, fourteen of our books and six English ones do not know the word "tractant", we have removed it.

(printed under page 633)

(52) ‹anchor: rejectis› · call in col 1164

Tres libri nostri et sex Anglicani habent relictis.

Three of our books and six English ones have "relictis" (having left behind).

(printed under page 633)

Page

running head: 1163 DE HÆRETICORUM BA[...] (cut off at the image edge)
marginal letters: A ‹sancti, cum tres unum sint›; B ‹que obstinatione quadam nititur›; C ‹de eorum baptismo loquebatur›; D ‹(48) Quasi consuetudo. Multa istic› (beside the Commentarius, not the text)
old-edition numerals: 1118 after ‹Ecclesia›
other: column begins mid-sentence with "sancti" carried over from the previous column; ends mid-sentence at "de Dei". Commentary calls (47), (48), (49) and variant calls 50, 51, 52 omitted. Full-width headings "Variae lectiones" and "Steph. Baluzii ..." at the page foot are not set; they belong to the apparatus. The Variae lectiones and Commentarius notes are left for the later pass. The scripture reference numeral looks like small-capital II; uncertain. Variants 58–60 and Baluze's notes (51)–(52), printed under this page, have their calls in col 1164; the last word of (52) is read at low resolution ("relictis", agreeing with variant 60).
misprints kept as printed: "beamus" (for "beatus"); the reference [I Tim. II, 13] (for I, 13; uncertain, see above); in note (51): "Minutias" and "quam" (for "Minutius", "quem"), "possuit" (for "posuit"), "defendam" (for "defendendam")

PL 3:1164

timore servantibus. Et quosdam ex eis posuit verbum Domini constanter atque intrepide locutos, quosdam vero in invidia et dissensione versatos, quosdam servasse circa se benovolam charitatem, aliquos vero habuisse malevolam dissensionem, se tamen patienter sustinere, dummodo sive in veritate sive per occasionem nomen Christi, quod Paulus praedicabat, ad plurimorum notitiam perveniret, et nova adhuc ac rudis sermonis seminatio loquentium praedicatione crebresceret. Porro aliud est eos qui intus Ecclesia sunt de nomine Christi loqui, aliud est eos qui foris sunt et contra Ecclesiam faciunt in nomine Christi baptizare. Quare qui haereticis patrocinantur non id proferant quod Paulus de fratribus posuit, sed ostendant si haeretico aliquid concedendum putavit, aut si fidem et baptisma eorum probavit, aut si perfidos et blasphemos remissionem peccatorum accipere extra Ecclesiam posse constituit.

in the fear of God. And he set down that some of them spoke the word of the Lord steadfastly and fearlessly, but that some were caught up in envy and dissension; that some kept a benevolent charity towards him, but others had a malevolent dissension; that he nevertheless bore it patiently, provided that, whether in truth or by occasion, the name of Christ, which Paul was preaching, should come to the knowledge of very many, and the sowing of the word, still new and rough, should grow more abundant through the preaching of those who spoke. Moreover, it is one thing for those who are within the Church to speak about the name of Christ, and another thing for those who are outside and act against the Church to baptize in the name of Christ. Therefore let those who act as patrons of heretics not bring forward what Paul set down concerning brethren, but let them show whether he thought anything should be conceded to a heretic, or whether he approved their faith and baptism, or whether he laid down that the faithless and blasphemers can receive remission of sins outside the Church.

XV. Si autem quid apostoli de haereticis senserint consideremus, inveniemus eos in omnibus Epistolis suis exsecari et detestari haereticorum sacrilegam pravitatem. Nam cum dicant sermonem eorum ut cancer serpere (II Tim. II, 14), quomodo potest is sermo dare remissam peccatorum qui ut cancer serpit ad aures audientium? Et cum dicant nullam participationem esse justitiae et iniquitati, nullam communionem lumini et tenebris (II Cor. VI, 14), quomodo possint aut tenebrae illuminare aut iniquitas justificare? Et cum dicant de Deo eos non esse, sed esse de Antichristi spiritu (I Joan. IV, 3) quomodo gerunt spiritalia et divina qui sunt hostes Dei, et quorum pectora obsederit spiritus Antichristi? Quare si rejectis humanae contentionis erroribus ad evangelicam auctoritatem atque ad apostolicam traditionem

XV. But if we consider what the apostles thought about heretics, we shall find that in all their Epistles they execrate and detest the sacrilegious depravity of heretics. For when they say that their speech creeps like a cancer (2 Tim. 2:17), how can that speech, which creeps like a cancer to the ears of the hearers, give remission of sins? And when they say that there is no participation between justice and iniquity, no communion between light and darkness (2 Cor. 6:14), how could either darkness illuminate or iniquity justify? And when they say that they are not of God but are of the spirit of Antichrist (1 John 4:3), how do they perform spiritual and divine things, who are enemies of God and whose breasts the spirit of Antichrist has beset? Therefore if, the errors of human contention having been cast aside, to the evangelical authority and to the apostolic tradition

Editors' notes and page, col. 1164

Footnotes

(53) ‹anchor: invidia› · call in col 1164

Invidiae dissensione Lin.

"In envy's dissension": Lincoln.

(printed under page 633)

(54) ‹anchor: haereticis patrocinantur› · call in col 1164

Patrocinatur, non id proferat Lam. Bod. 1, 2. Ebor. NC. 1. 2. Thu.

"Acts as patron, let him not bring forward" (singular): Lambeth, Bodleian 1 and 2, York, New College 1 and 2, Thou.

(printed under page 633)

(55) ‹anchor: ostendant› · call in col 1164

Ostendat Lam. Bod. 1, 2. Ebor. NC. 1, 2. Thu.

"Let him show" (singular): Lambeth, Bodleian 1 and 2, York, New College 1 and 2, Thou.

(printed under page 633)

(56) ‹anchor: putavit› · call in col 1164

Putavit, aut si fidem et baptisma eorum probavit Lam. Lin Bod. 1, 2. Ebor. NC. 1, 2.

"He thought, or whether he approved their faith and baptism": Lambeth, Lincoln, Bodleian 1 and 2, York, New College 1 and 2.

(printed under page 633)

(57) ‹anchor: extra Ecclesiam› · call in col 1164

Accipere contra Ecclesiam NC. 1, Lin.

"Receive against the Church": New College 1, Lincoln.

(printed under page 633)

(58) ‹anchor: iniquitas› · call in col 1164

Aut iniquitates Bod. 1. Thu.

"Or iniquities": Bodleian 1, Thou.

(printed under page 633)

(59) ‹anchor: Antichristi spiritu› · call in col 1164

Sic Lam. NC. 1, 2. Bod. 1, 2, Ebor. Lin. Qui tractant Oxon.

So Lambeth, New College 1 and 2, Bodleian 1 and 2, York, Lincoln; "who treat": the Oxford edition.

(printed under page 633)

(60) ‹anchor: si rejectis› · call in col 1164

Si relictis Lam. Ebor. Lin. NC. 1. Bod. 1, 2.

"If, having left behind": Lambeth, York, Lincoln, New College 1, Bodleian 1 and 2.

Steph. Baluzii notae

(printed under page 633)

(50) ‹anchor: Patrocinantur› · call in col 1164

Patrocinantur. In undecim libris nostris et in sex Anglicanis scriptum est: Quare qui haereticis patrocinatur, non id proferat quod Paulus de fratribus posuit sed ostendat.

"Act as patrons." In eleven of our books and in six English ones it is written: "Therefore let him who acts as patron of heretics not bring forward what Paul set down concerning brethren, but let him show."

(printed under page 633)

(51) ‹anchor: et divina› · call in col 1164

"And divine." In Erasmus's edition, the first of all, it reads: "How do they handle spiritual and divine things?" Afterwards Manutius [printed Minutias], whom later editors followed, put [printed possuit] "how do they conduct spiritual things or handle divine ones?" Is it clear whether the word "conduct" or the word "handle" is to be defended? Therefore, since fourteen of our books and six English ones do not know the word "handle," we have removed it.

(printed under page 633)

(52) ‹anchor: si rejectis› · call in col 1164

Tres libri nostri et sex Anglicani habent reticis.

Three of our books and six English ones have reticis [as printed; apparently for relictis, "having left behind"].

(printed under page 633)

Page

running head: ETICORUM BAPTISMATE 1164 (running head cut off at the left edge of the image; only these letters visible)
marginal letters: A timore servantibus; B si haeretico aliquid concedendum; C spiritu (I Joan. IV, 3); D in sex Anglicanis (in Baluze's notes at the page foot, not in the text block)
old-edition numerals: 1119 after eorum ut
other: "patienter" printed with a damaged t (patienler), read as patienter; "intus Ecclesia" printed without "in", set as printed; "remissam peccatorum" set as printed; scripture reference II Tim. II, 14 set as printed (the passage is actually 2:17); column ends mid-word "tradi-"; Variae lectiones and Steph. Baluzii notae (49)-(52) at page foot not set; left-column fragments belong to col. 1163 and are not set

PL 3:1165

sincera et religiosa fide revertamur, intelligemus nihil eis ad gratiam ecclesiasticam et salutarem licere qui spargentes atque impugnantes Ecclesiam Christi, a Christo ipso adversarii, ab apostolis vero ejus Antichristi nominantur.

we return with sincere and devout faith, we shall understand that nothing is permitted to them towards the grace of the Church and of salvation, who, scattering and attacking the Church of Christ, are named adversaries by Christ Himself, and Antichrists by His apostles.

XVI. Non est autem quod aliquis ad circumveniendam Christianam veritatem Christi nomen opponat ut dicat. In nomine Jesu Christi ubicunque et quomodocunque baptizati gratiam baptismi sunt consecuti, quando ipse Christus loquatur et dicat: Non omnis qui dicit mihi Domine, Domine, intrabit in regnum caelorum (Matth. VII, 21), et iterum praemoneat atque instruat ne quis a pseudoprophetis et pseudochristis in nomine suo facile fallatur: Multi, inquit, venient in nomine meo dicentes: Ego sum Christus, et multos fallent; et postea addit dicens: Vos autem cavete. Ecce praedixi vobis omnia (Marc. XIII, 6). Unde apparet non ea statim suspicienda et assumenda quae jactantur in nomine Christi, sed quae geruntur in Christi veritate.

XVI. Nor is there any reason why anyone, in order to get round the Christian truth, should set up the name of Christ against it, so as to say: In the name of Jesus Christ those baptized anywhere and in any manner whatever have obtained the grace of baptism; since Christ Himself speaks and says: Not everyone who says to me, Lord, Lord, will enter into the kingdom of heaven (Matt. 7:21), and again forewarns and instructs that no one be easily deceived by false prophets and false christs in His name: Many, He says, will come in my name saying: I am Christ, and they will deceive many; and afterwards He adds, saying: But you, beware. Behold, I have foretold all things to you (Mark 13:6). Whence it appears that those things are not at once to be received and adopted which are boasted of in the name of Christ, but those which are done in the truth of Christ.

XVII. Quod enim in Evangeliis et in apostolorum Epistolis Jesu Christi nomen insinuatur ad remissionem peccatorum, non ita est quasi aut sine Patre, aut contra Patrem prodesse cuiquam solus Filius possit, sed ut Judaeis, qui jactitabant se Patrem habere, ostenderetur quod nihil eis Pater profuturus esset, nisi in Filium crederent, quem ille misisset. Nam qui Deum Patrem Creatorem sciebant, Fillum quoque Christum scire debebant, ne sibi blandirentur et plauderent de solo Patre sine Filii ejus agnitione, qui et dicebat: Nemo venit ad Patrem nisi per me (Joan XIV, 6). Duorum autem cognitionem esse quae salvet idem ipse manifestat dicens: Haec est autem vita aeterna ut cognoscant te solum et verum Deum, et quem misisti Jesum Christum (Joan. XVII, 3). Cum ergo ex ipsius Christi praedicatione et contestatione Pater ante cognoscendus sit, qui misit, tunc deinde Christus, qui missus est, nec possit ⟨e⟩sse spes salutis nisi duobus simul cognitis, quomodo non cognito imo et blasphemato Deo Patre, qui apud haereticos Christi nomine baptizati dicuntur peccatorum remissam consecuti judicantur? Alia enim fuit Judaeorum sub apostolis ratio, alia est gentilium conditio. Illi, quia jam legis et Moysi antiquissimum baptisma fuerant adepti, in nomine quoque Jesu Christi erant baptizandi, secundum quod in Actis apostolorum ⟨P⟩etrus ad eos loquitur et dicit: Poenitemini, et baptizetur unusquisque vestrum in nomine Domini Jesu Christi in remissionem peccatorum, et accipietis donum Spiritus sancti. Vobis enim est haec promissio et filiis vestris et omnibus deinceps quoscunque advocaverit ⟨D⟩ominus Deus

XVII. For that in the Gospels and in the Epistles of the apostles the name of Jesus Christ is put forward for the remission of sins, it is not so as though the Son alone could profit anyone either without the Father or against the Father, but so that it might be shown to the Jews, who boasted that they had the Father, that the Father would profit them nothing unless they believed in the Son Whom He had sent. For those who knew God the Father as Creator ought also to know Christ the Son, lest they flatter themselves and applaud themselves about the Father alone without the acknowledgement of His Son, Who also said: No one comes to the Father except through me (John 14:6). And that it is the knowledge of the two which saves, He Himself likewise makes plain, saying: And this is eternal life, that they may know Thee, the only and true God, and Him Whom Thou hast sent, Jesus Christ (John 17:3). Since, then, by the preaching and testimony of Christ Himself, the Father Who sent must first be known, and then afterwards Christ Who was sent, and there can be no hope of salvation except when both are known together, how, when God the Father is not known, nay is even blasphemed, are those who among heretics are said to be baptized in the name of Christ judged to have obtained the remission of sins? For the case of the Jews under the apostles was one thing, the condition of the gentiles is another. They, because they had already received the most ancient baptism of the law and of Moses, were to be baptized also in the name of Jesus Christ, according as Peter in the Acts of the apostles speaks to them and says: Repent, and let each one of you be baptized in the name of the Lord Jesus Christ for the remission of sins, and you will receive the gift of the Holy Spirit. For this promise is to you and to your children and to all hereafter, whomsoever He will call, the Lord God

Editors' notes and page, col. 1165

Variae lectiones

(printed under page 634)

(61) ‹anchor: not visible› · call in col 1165/1166

Nominentur Bod. 1, 2.

"Let them be named": Bodleian 1 and 2.

Steph. Baluzii notae

(printed under page 634)

(53) ‹anchor: not visible› · call in col 1165/1166

Sincera et religiosa. Editio Morelliana et tres libri veteres, sincera et vera et religiosa.

"Sincere and religious." Morel's edition and three old books: "sincere and true and religious."

(printed under page 634)

(54) ‹anchor: not visible› · call in col 1165/1166

Ubicunque et quomodocunque. Haec est vera lectio quae rursum reperitur infra in hac ipsa epistola. Putarunt autem Angli haec verba esse Stephani, quia infra, ut illi aiunt, traducuntur a Cypriano. Poterant addere ea vere imputari Stephano in Epistola Firmiliani, pag. 148.

"Wherever and however." This is the true reading, which is found again below in this very letter. The English editors thought these were Stephen's words, because below, as they say, they are held up to ridicule by Cyprian. They could have added that they are truly attributed to Stephen in Firmilian's letter, p. 148.

(printed under page 634)

Page

running head: 1165 PARS I. — MONUMENTA[...] (cut off at image edge)
marginal letters: A tionem sincera et religiosa; B dicentes : Ego sum Christus; C qui et dicebat : Nemo venit; D quoque Jesu Christi erant baptizandi
old-edition numerals: 1120 after misisti
other: ligature doubt raised by the check (text not changed): caelorum | coelorum (text not changed)

PL 3:1166

noster (Act. II, 38). Jesu Christi mentionem facit Petrus, non quasi Pater omitteretur, sed ut Patri quoque Filius adjungeretur.

of ours (Acts 2:38). Peter makes mention of Jesus Christ, not as though the Father were being omitted, but so that the Son also might be joined to the Father.

XVIII. Denique ubi post resurrectionem a Domino apostoli ad gentes mittuntur, in nomine Patris et Filii et Spiritus sancti baptizare gentiles jubentur. Quomodo ergo quidam dicunt foris extra Ecclesiam imo et contra Ecclesiam, modo in nomine Jesu Christi, ubicunque et quomodocunque gentilem baptizatum remissionem peccatorum consequi posse, quando ipse Christus gentes Baptizari jubeat in plena et adunata Trinitate? Nisi si qui Christum negat negatur a Christo, qui Patrem ejus negat, quem ipse Christus confessus sit, non negatur, et qui in eum blasphemat quem Christus Dominum et Deum suum dixerit, remuneratus a Christo remissionem peccatorum et baptismi sanctificationem consequitur. Qua autem potestate consequi in baptismo remissionem peccatorum potest negans Deum Creatorem Patrem Christi, quando ipsam potestatem qua baptizamur et sanctificamur ab eodem Patre Christus acceperit; quem majorem dixerit, a quo clarificari petierit, cujus voluntatem usque ad obsequium bibendi calicis et subeundae mortis impleverit? Quid est igitur aliud quam participem haereticis blasphemantibus fieri, defendere velle et asserere quod remissam peccatorum accipere in Christi nomine possit blasphemans graviter et peccans in Patrem et Dominum et Deum Christi? Quid deinde illud quale est ut qui Filium Dei negat neque Patrem habeat, et qui Patrem negat, Filium habere videatur, cum Filius ipse contestetur et dicat, Nemo potest venire ad me, nisi fuerit illi datum a Patre (Joan. VI 65); ut manifestum sit nullam remissionem peccatorum in baptismo accipi a Filio posse quam constet Patrem non dedisse, maxime quando adhuc idem repetat et dicat: Omnis plantatio quam non plantavit Pater meus caelestis eradicabitur (Matth. XV, 13).

XVIII. Finally, when after the resurrection the apostles are sent by the Lord to the nations, they are commanded to baptize the gentiles in the name of the Father and of the Son and of the Holy Spirit. How then do some say that a gentile baptized outside, beyond the Church, nay even against the Church, provided only it be in the name of Jesus Christ, wherever and in whatever manner, can obtain remission of sins, when Christ Himself commands the nations to be baptized in the full and united Trinity? Unless perhaps he who denies Christ is denied by Christ, while he who denies His Father, Whom Christ Himself confessed, is not denied, and he who blasphemes against Him Whom Christ called His Lord and God is rewarded by Christ and obtains remission of sins and the sanctification of baptism. But by what power can one who denies God the Creator, the Father of Christ, obtain remission of sins in baptism, when Christ received from that same Father the very power by which we are baptized and sanctified; Whom He called greater, by Whom He asked to be glorified, Whose will He fulfilled even to the obedience of drinking the cup and undergoing death? What else, then, is it than to become a partaker with blaspheming heretics, to wish to defend and assert that one who blasphemes and sins grievously against the Father and Lord and God of Christ can receive remission of sins in the name of Christ? Then what sort of thing is this, that he who denies the Son of God should not have the Father either, and he who denies the Father should be thought to have the Son, when the Son Himself testifies and says: No one can come to me unless it has been given to him by the Father (John 6:65); so that it is manifest that no remission of sins can be received from the Son in baptism which it is established the Father has not given, especially since He repeats the same thing again and says: Every planting which my heavenly Father has not planted shall be rooted up (Matt. 15:13).

XIX. Quod si Christi discipuli discere a Christo nolunt quantum venerationis et honoris paterno nomini debeatur, vel de exemplis terrenis ac saecularibus discant et sciant Christum non sine maxima exprobratione posuisse: Filii saeculi hujus prudentiores sunt filiis lucis (Luc. XVI, 8). In saeculo isto si cujus patri aliquis convitium fecerit, si contumeliosus ac procax pudorem ejus et honorem maledico ore laceraverit, indignatur filius et irascitur, et laesi patris injuriam quibus potest viribus vindicare conatur. Tu Christum putas impiis et sacrilegis et in Patrem suum blasphemis impunitatem dare et eis in baptismo peccata dimittere quos constet

XIX. But if the disciples of Christ are unwilling to learn from Christ how much veneration and honour is owed to the Father's name, let them at least learn from earthly and worldly examples, and know that Christ, not without the greatest reproach, set down: The children of this world are wiser than the children of light (Luke 16:8). In this world, if anyone has hurled abuse at someone's father, if, insolent and wanton, he has torn at his good name and honour with a slandering mouth, the son is indignant and angry, and tries with whatever strength he can to avenge the injury done to his wronged father. Do you think that Christ grants impunity to the impious and sacrilegious and to those who blaspheme against His Father, and in baptism forgives the sins of those who, it is

Editors' notes and page, col. 1166

Page

running head: MONUMENTA VETERUM. 1166
marginal letters: A noster (Act. II, 38). Jesu Christi; B minum et Deum suum dixerit; C beat, et qui Patrem negat; D cujus patri aliquis convitium
old-edition numerals: 1121 after Dei
other: column begins mid-sentence with "noster" and ends with "con-" split at the column break; "remissam peccatorum" set as printed (remissa = remission, Cyprianic usage, not treated as misprint); "Baptizari" capital B as printed; "Joan. VI 65" without comma as printed; "Pater" (in Matth. XV, 13 quotation) and "Matth." read through worn italic t; "fecerit" read through a damaged e (looks like "focerit"); Variae lectiones and Baluzii notae at the page foot not set; no full-width line; no editors' matter in the text block
other: ligature doubt raised by the check (text not changed): caelestis | coelestis

PL 3:1167

baptizatos eadem adhuc in personam Patris maledicta congerere et incessabili blasphemantis linguae scelere peccare? Hoc Christianus, hoc Dei servus potest aut mente concipere aut fide credere aut sermonem proferre? Et ubi erunt legis praecepta divinae, quae dicunt, Honora patrem et matrem (Exod. XX, 12), si vocabulum patris quod in homine honorari praecipitur in Deo impune violatur? Ubi erit quod ipse Christus in Evangelio ponit et dicit: Qui maledixerit patri aut matri, morte moriatur (Matth. X, 4), si is qui maledicentes parentibus carnalibus puniri et interfici, mandat in coelestem et spiritualem Patrem maledicos atque Ecclesiae matris inimicos ipse vivificat? Exsecranda ac detestanda res a quibusdam prorsus asseritur, ut is qui blasphemantem in Spiritum sanctum reum futurum peccati aeterni comminatur, idem in Patrem Deum blasphemos salutari baptismo sanctificare dicatur. Et nunc qui talibus ad Ecclesiam venientibus sine baptismo communicandum existimant, non putant se alienis, imo aeternis peccatis

agreed, even when baptized, still heap the same curses against the person of the Father and sin with the unceasing wickedness of a blaspheming tongue? Can a Christian, can a servant of God, either conceive this in his mind, or believe it by faith, or utter it in speech? And where will the precepts of the divine law be, which say, Honour father and mother (Exod. 20:12), if the name of father, which is commanded to be honoured in a man, is violated with impunity in God? Where will be that which Christ Himself sets down in the Gospel and says: He who curses father or mother, let him die the death (Matt. 15:4), if He Who commands that those who curse their fleshly parents be punished and put to death Himself gives life to those who curse the heavenly and spiritual Father and are enemies of Mother Church? An accursed and detestable thing is plainly asserted by certain people, that He Who threatens that one who blasphemes against the Holy Spirit will be guilty of eternal sin, is Himself said to sanctify with saving baptism those who blaspheme against God the Father. And now those who think that communion should be granted without baptism to such persons coming to the Church do not think that in others', nay rather in eternal sins, they themselves

Editors' notes and page, col. 1167

Footnotes

NOTE: on this page the notes fill most of both columns and the rendered foot images begin mid-note; the opening of the first note (its number and lemma, presumably (55), continued or begun above) and the top lines of the right column lie above the crop and are not set here. Gaps are marked [… above the crop …].

Steph. Baluzii notae

(55?) (continued) ‹anchor: not visible› · call in col 1167/1168 (number not visible) [… above the crop …] monii scriptum est sine poenitentiae baptismo, in epistola LXXIV ad Pompeium, p. 158: Baptizari in manum poenitentiae in Ecclesia voluit: et in epistola LXXXVI ad Magnum, p. 151; Sanctificari in Ecclesia catholica et vero et unico poenitentiae baptismo Sane Tertullianus in libro de Baptismo et in libro de Poenitentia dixit baptismum et intinctionem poenitentiae, sed diverso, ut videtur, sensu. Quod examinabunt viri docti et curiosi antiquitatis ecclesiasticae. Atque, ut facilius exercere in hoc possint suam industriam, apponam istic omnia loca in quibus istiusmodi variae lectiones, quas alibi non inveni, occurrunt in libro Lamonii. Pertinent autem omnes ad concilium Carthaginense. In allocutione igitur Cypriani p. 329, scriptum est, Ecclesiae baptismo poenitentiae baptizari. Caecilius a Bilta ait, p. 330: Sine poenitentiae baptismo ac venia delictorum communicare compellitur. Primus a Misgirpa, ibidem: Censeo omnem hominem ab haeresi venientem baptismo poenitentiae baptizandum. Novatus a Thamugade, ibidem, debere eos baptisma poenitentiae baptizari. Et paulo post: Haereticos qui ad Ecclesiam conversi baptismo sunt poenitentiae baptizati. Nemesianus a Thubinis ibidem: Male ergo sibi quidam interpretantur ut dicant per manus impositionem tantum et non cum poenitentia Spiritum sanctum accipiant. Et infra: Nisi ergo acceperint baptismum poenitentiae in Ecclesia catholica Januarius a Lambese p. 331: Decerno haereticos omnes baptizandos poenitentiae manu. Lucius a Castro Galbae, ibidem; Eos qui a contrariis baptizati inquinati sunt primo purgari et simul baptismo poenitentiae baptizari. Crescens a Cirta, ibidem: Censeo omnes haereticos et schismaticos qui ad catholicam Ecclesiam voluerint venire, non antea ingredi nisi exorcizati manu poenitentiae, Nicomedes a Segermis, ibidem: Mea sententia haec est, ut haeretici ad Ecclesiam venientes baptizentur in poenitentia et quod nullum foris... Munnulus a Girba, ibidem: Renasci et baptizari in manu poenitentia, ut cancer. Secundinus a Cedias, p. 332: Eos qui confuginnt ad Ecclesiam poenitentia baptizandos esse. Pollianus a Mileo, ibidem: Justum est haereticum baptizari poenitentia in Ecclesia sancta. Dativus a Budis, ibidem: Nos quantum in nobis est haeretico non communicamus, nisi baptizatus poenitentia in Ecclesia fuerit. Successus ab Abbir Germaniciana, ibidem: Censuimus haereticos poenitentia baptizan- [… above the crop …] verum Ecclesiae baptismum per poenitentiae manum retractet accipere. Cassius a Macomadibus, ibidem: Censeo itaque flebiles et tabidos haereticos baptizandos in poenitentia esse. Januarius a Vico Caesaris, p. 333: Eos quos Ecclesia non baptizavit per poenitentiam baptizemus. Felix ab Uthina, ibidem: Sanctificatione lavacri poenitentiae purgata. Euchratius a Thenis, ibidem: Integro et catholico baptismante poenitentiae baptizari debere. Adelphius a Thasvalte, p. 334: Quando Ecclesia haereticos non rebaptizet, sed per manum baptizet. Marcus a Mactari, ibidem: Propterea decrevimus haereticos baptizandos esse per manus impositionem. Aurelius ab Utica, p. 335: Et ideo censeo baptizandos in manu poenitentiae, ut accipiant remissionem peccatorum. Lucianus a Rucuma, ibidem: Propterea censeo haereticos baptizandos per manus impositionem esse. Jadera Midila, ibidem: Et ideo non debemus admittere haereticum nisi per manus impositionem, ne se putet. Marcellus a Zama, p. 336: Haereticum non poenitentiae baptizet. Geminius a Furnis, ibidem: Et ideo quod semel decrevimus tenemus ut haereticos venientes in poenitentia baptizemus. Felix a Buslacenis, ibidem: In haereticis sine poenitentiae baptismo admittendis. Donatulus a Capse, ibidem: Quando ad Ecclesiam convertuntur manu poenitentiae baptizentur. Petrus ab Hippone Diarrhytorum, p. 337: Et ideo in haeresi tinctos sine in schismate venientes ad Ecclesiam censeo baptizari in poenitentia oportere. Lucius ab Ausafa, ibidem: Et eos qui veniunt in Ecclesiam in poenitentia baptizandos esse. Felix a Gurgitibus, ibidem: Gratiam baptismi per manus impositionem ubi licet consequantur Victor ab octavo, ibidem: Ut quicunque ab haeresi venerint sine dubio poenitentiae baptizentur, Julius a Neapoli, p. 328: Haereticos venientes ad Ecclesiam poenitentiae manu baptizemus. Cyprianus a Carthagine, ibidem: Unico Ecclesiae manu poenitentiae benedictionis baptismo baptizandos.

[… above the crop …] [in the book of La]mon it is written "without the baptism of repentance"; in Letter 74, to Pompeius, p. 158: "He willed that they be baptized into the hand of repentance in the Church"; and in Letter 86 [as printed], to Magnus, p. 151: "To be sanctified in the Catholic Church and by the true and only baptism of repentance." Tertullian indeed, in the book On Baptism and in the book On Repentance, spoke of the baptism and dipping of repentance, but in a different sense, it seems. Learned men curious about church antiquity will examine this. And so that they may more easily exercise their diligence on it, I shall set down here all the places in which variant readings of this kind, which I have not found elsewhere, occur in Lamon's book. They all belong to the Council of Carthage. In Cyprian's address, then, p. 329, it is written: "to be baptized with the Church's baptism of repentance." Caecilius of Bilta says, p. 330: "He is compelled to communicate without the baptism of repentance and pardon of sins." Primus of Misgirpa, same place: "I judge that every man coming from heresy is to be baptized with the baptism of repentance." Novatus of Thamugadi, same place: "that they ought to be baptized with the baptism of repentance." And a little after: "heretics who, converted to the Church, have been baptized with the baptism of repentance." Nemesianus of Thubunae, same place: "Some, then, interpret badly for themselves, so as to say that they receive the Holy Spirit by the laying on of hands only and not with repentance." And below: "Unless therefore they have received the baptism of repentance in the Catholic Church." Januarius of Lambaesis, p. 331: "I decree that all heretics are to be baptized by the hand of repentance." Lucius of Castra Galbae, same place: "That those who, baptized by adversaries, are defiled, first be purged and at the same time be baptized with the baptism of repentance." Crescens of Cirta, same place: "I judge that all heretics and schismatics who wish to come to the Catholic Church should not enter before they have been exorcized by the hand of repentance." Nicomedes of Segermes, same place: "My judgement is this, that heretics coming to the Church be baptized in repentance and that none outside ..." Munnulus of Girba, same place: "To be reborn and baptized in the hand, repentance, like a cancer" [as printed]. Secundinus of Cedias, p. 332: "That those who take refuge in the Church are to be baptized by repentance." Pollianus of Milevis, same place: "It is just that a heretic be baptized by repentance in the holy Church." Dativus of Badis [printed Budis], same place: "We, so far as in us lies, do not communicate with a heretic unless he has been baptized by repentance in the Church." Successus of Abbir Germaniciana, same place: "We have judged that heretics are to be baptized by repentance ..." [… above the crop …] "... let him refuse to receive the true baptism of the Church through the hand of repentance." Cassius of Macomades, same place: "I judge therefore that wretched and wasting heretics are to be baptized in repentance." Januarius of Vicus Caesaris, p. 333: "Let us baptize through repentance those whom the Church has not baptized." Felix of Uthina, same place: "purged by the sanctification of the washing of repentance." Euchratius of Thenae, same place: "that they ought to be baptized with repentance by one who baptizes wholly and catholicly." Adelphius of Thasvalte, p. 334: "Since the Church does not rebaptize heretics, but baptizes them through the hand." Marcus of Mactaris, same place: "Therefore we have decreed that heretics are to be baptized through the laying on of hands." Aurelius of Utica, p. 335: "And therefore I judge that they are to be baptized in the hand of repentance, so that they may receive remission of sins." Lucianus of Rucuma, same place: "Therefore I judge that heretics are to be baptized through the laying on of hands." Jader of Midila, same place: "And therefore we ought not to admit a heretic except through the laying on of hands, lest he think himself ..." Marcellus of Zama, p. 336: "Let him not baptize a heretic with repentance" [as printed]. Geminius of Furni, same place: "And therefore we hold what we once decreed, that we baptize in repentance heretics who come." Felix of Bulla [printed Buslacenis], same place: "In admitting heretics without the baptism of repentance." Donatulus of Capsa, same place: "When they are converted to the Church, let them be baptized by the hand of repentance." Petrus of Hippo Diarrhytus, p. 337: "And therefore I judge that those dipped in heresy or [printed sine] in schism, coming to the Church, ought to be baptized in repentance." Lucius of Ausafa, same place: "And that those who come into the Church are to be baptized in repentance." Felix of Gurgites, same place: "Let them obtain the grace of baptism through the laying on of hands where it is lawful." Victor of Octavu, same place: "That whoever come from heresy be without doubt baptized with repentance." Julius of Neapolis, p. 328 [as printed]: "Let us baptize heretics coming to the Church by the hand of repentance." Cyprian of Carthage, same place: "To be baptized with the Church's only baptism, by the hand of repentance and of blessing."

(printed under page 635)

(56) ‹anchor: not visible› · call in col 1167/1168

Dispositionis. Antea legebatur dispensationis. Mutare coacti sumus, propter auctoritatem tredecim librorum nostrorum et septem Anglicanorum. Vulgatam lectionem non inveni nisi in uno. Remigianus habet disputationis, manifesto errore. Infra in epistola LXXIV, pag. 139, legitur humanam traditionem divinae dispositioni anteponere.

"Of the disposition." Formerly it read "of the dispensation." We were obliged to change it on the authority of thirteen of our books and seven English ones. I found the common reading in only one. The Saint-Remi manuscript has "of the disputation," a plain error. Below, in Letter 74, p. 139, one reads "to set human tradition before the divine disposition."

(printed under page 635)

(57) (continues) ‹anchor: not visible› · call in col 1167/1168

Sanguine suo baptizetur. De baptismo sanguinis insignis est locus in libro Tertulliani de

"Is baptized in his own blood." On the baptism of blood there is a notable passage in Tertullian's book On ...

(printed under page 635)

Editors' prose

Steph. Baluzii notae.

Stephen Baluze's notes.

(55) Sine baptismo communicandum. In codice Lamonii scriptum est sine poenitentiae baptismo, in epistola LXXIV ad Pompeium, p. 158 : Baptizari in manum poenitentiae in Ecclesia voluit : et in epistola LXXXVI ad Magnum, p. 151 ; Sanctificari in Ecclesia catholica et vero et unico poenitentiae baptismo Sane Tertullianus in libro de Baptismo et in libro de Poenitentia dixit baptismum et intinctionem poenitentiae, sed diverso, ut videtur, sensu. Quod examinabunt viri docti et curiosi antiquitatis ecclesiasticae. Atque, ut facilius exercere in hoc possint suam industriam, apponam istic omnia loca in quibus istiusmodi variae lectiones, quas alibi non inveni, occurrunt in libro Lamonii. Pertinent autem omnes ad concilium Carthaginense. In allocutione igitur Cypriani p. 329, scriptum est, Ecclesiae baptismo poenitentiae baptizari. Caecilius a Bilta ait, p. 330 : Sine poenitentiae baptismo ac venia delictorum communicare compellitur. Primus a Misgirpa, ibidem : Censeo omnem hominem ab haeresi venientem baptismo poenitentiae baptizandum. Novatus a Thamugade, ibidem, debere eos baptisma poenitentiae baptizari. Et paulo post : Haereticos qui ad Ecclesiam conversi baptismo sunt poenitentiae baptizati. Nemesianus a Thubinis ibidem : Male ergo sibi quidam interpretantur ut dicant per manus impositionem tantum et non cum poenitentia Spiritum sanctum accipiant. Et infra : Nisi ergo acceperint baptismum poenitentiae in Ecclesia catholica Januarius a Lambese p. 331 : Decerno haereticos omnes baptizandos poenitentiae manu. Lucius a Castro Galbae, ibidem ; Eos qui a contrariis baptizati inquinati sunt primo purgari et simul baptismo poenitentiae baptizari. Crescens a Cirta, ibidem : Censeo omnes haereticos et schismaticos qui ad catholicam Ecclesiam voluerint venire, non antea ingredi nisi exorcizati manu poenitentiae, Nicomedes a Segermis, ibidem : Mea sententia haec est, ut haeretici ad Ecclesiam venientes baptizentur in poenitentia et quod nullum foris... Munnulus a Girba, ibidem : Renasci et baptizari in manu poenitentia, ut cancer. Secundinus a Cedias, p. 332 : Eos qui confugiunt ad Ecclesiam poenitentia baptizandos esse. Pollianus a Mileo, ibidem : Justum est haereticum baptizari poenitentia in Ecclesia sancta. Dativus a Budis, ibidem : Nos quantum in nobis est haeretico non communicamus, nisi baptizatus poenitentia in Ecclesia fuerit. Successus ab Abbir Germaniciana, ibidem : Censuimus haereticos poenitentia baptizandos esse. Sedatus a Tuburbo, ibidem : Singulare et verum Ecclesiae baptismum per poenitentiae manum retractet accipere. Cassius a Macomadibus, ibidem : Censeo itaque flebiles et tabidos haereticos baptizandos in poenitentia esse. Januarius a Vico Caesaris, p. 333 : Eos quos Ecclesia non baptizavit per poenitentiam baptizemus. Felix ab Uthina, ibidem : Sanctificatione lavacri poenitentiae purgata. Euchratius a Thenis, ibidem : Integro et catholico baptismante poenitentiae baptizari debere. Adelphius a Thasvalte, p. 334 : Quando Ecclesia haereticos non rebaptizet, sed per manum baptizet. Marcus a Mactari, ibidem: Propterea decrevimus haereticos baptizandos esse per manus impositionem. Aurelius ab Utica, p. 335 : Et ideo censeo baptizandos in manu poenitentiae, ut accipiant remissionem peccatorum. Lucianus a Rucuma, ibidem : Propterea censeo haereticos baptizandos per manus impositionem esse. Jadera Midila, ibidem: Et ideo non debemus admittere haereticum nisi per manus impositionem, ne se putet. Marcellus a Zama, p. 336 : Haereticum non poenitentiae baptizet. Geminius a Furnis, ibidem : Et ideo quod semel decrevimus tenemus ut haereticos venientes in poenitentia baptizemus. Felix a Buslacenis, ibidem : In haereticis sine poenitentiae baptismo admittendis. Donatulus a Capse, ibidem : Quando ad Ecclesiam convertuntur manu poenitentiae baptizentur. Petrus ab Hippone Diarrhytorum, p. 337 : Et ideo in haeresi tinctos sine in schismate venientes ad Ecclesiam censeo baptizari in poenitentia oportere. Lucius ab Ausafa, ibidem : Et eos qui veniunt in Ecclesiam in poenitentia baptizandos esse. Felix a Gurgitibus, ibidem : Gratiam baptismi per manus impositionem ubi licet consequantur Victor ab octavo, ibidem : Ut quicunque ab haeresi venerint sine dubio poenitentiae baptizentur, Julius a Neapoli, p. 328 : Haereticos venientes ad Ecclesiam poenitentiae manu baptizemus. Cyprianus a Carthagine, ibidem : Unico Ecclesiae manu poenitentiae benedictionis baptismo baptizandos.

(55) "To be admitted to communion without baptism." In Lamonius's codex is written "without the baptism of penitence"; in Letter 74, to Pompeius, p. 158: "He willed that they be baptized into the hand of penitence in the Church"; and in Letter 86 [so printed], to Magnus, p. 151: "To be sanctified in the catholic Church by the true and only baptism of penitence". Tertullian indeed, in the book On Baptism and in the book On Penitence, spoke of the baptism and the dipping of penitence, but in a different sense, as it seems. This the learned, and those curious of ecclesiastical antiquity, will examine. And that they may the more easily exercise their industry upon it, I shall set down here all the places in which variant readings of this kind, which I have not found elsewhere, occur in Lamonius's book. They all belong to the Council of Carthage. In Cyprian's address, then, p. 329, is written: "to be baptized with the Church's baptism of penitence". Caecilius of Bilta says, p. 330: "is compelled to communicate without the baptism of penitence and the pardon of sins". Primus of Misgirpa, in the same place: "I judge that every man coming from heresy is to be baptized with the baptism of penitence". Novatus of Thamugadi, in the same place: "that they ought to be baptized with the baptism of penitence". And a little after: "heretics who, converted to the Church, have been baptized with the baptism of penitence". Nemesianus of Thubunae, in the same place: "Wrongly, therefore, do some interpret to themselves, so as to say that they receive the Holy Spirit by the imposition of hands only, and not with penitence". And below: "Unless therefore they have received the baptism of penitence in the catholic Church". Januarius of Lambaesis, p. 331: "I decree that all heretics are to be baptized by the hand of penitence". Lucius of Castra Galbae, in the same place: "that those who, baptized by adversaries, have been defiled, are first to be cleansed and at the same time baptized with the baptism of penitence". Crescens of Cirta, in the same place: "I judge that all heretics and schismatics who wish to come to the catholic Church may not enter before they have been exorcized by the hand of penitence". Nicomedes of Segermes, in the same place: "My judgement is this, that heretics coming to the Church be baptized in penitence, and that none outside…". Munnulus of Girba, in the same place: "to be born again and baptized in the hand of penitence, as a cancer". Secundinus of Cedias, p. 332: "that those who take refuge in the Church are to be baptized in penitence". Pollianus of Milevis, in the same place: "It is right that a heretic be baptized in penitence in the holy Church". Dativus of Badias, in the same place: "We, so far as in us lies, do not communicate with a heretic unless he has been baptized in penitence in the Church". Successus of Abbir Germaniciana, in the same place: "We have judged that heretics are to be baptized in penitence". Sedatus of Thuburbo, in the same place: "Let him take it up again to receive the one and true baptism of the Church through the hand of penitence". Cassius of Macomades, in the same place: "I judge, therefore, that lamentable and wasting heretics are to be baptized in penitence". Januarius of Vicus Caesaris, p. 333: "Those whom the Church has not baptized, let us baptize through penitence". Felix of Uthina, in the same place: "cleansed by the sanctification of the laver of penitence". Euchratius of Thenae, in the same place: "that they ought to be baptized in penitence by one who baptizes soundly and catholicly". Adelphius of Thasvalte, p. 334: "When the Church does not rebaptize heretics, but baptizes them by the hand". Marcus of Mactaris, in the same place: "Therefore we have decreed that heretics are to be baptized by the imposition of hands". Aurelius of Utica, p. 335: "And therefore I judge that they are to be baptized in the hand of penitence, that they may receive the remission of sins". Lucianus of Rucuma, in the same place: "Therefore I judge that heretics are to be baptized by the imposition of hands". Jader of Midila, in the same place: "And therefore we ought not to admit a heretic except by the imposition of hands, lest he think himself". Marcellus of Zama, p. 336: "Let him baptize a heretic not of penitence" [so printed]. Geminius of Furni, in the same place: "And therefore we hold what we once decreed, that we baptize heretics who come, in penitence". Felix of Bussacene, in the same place: "in admitting heretics without the baptism of penitence". Donatulus of Capsa, in the same place: "When they are converted to the Church, let them be baptized by the hand of penitence". Petrus of Hippo Diarrhytus, p. 337: "And therefore I judge that those dipped in heresy or [printed sine] in schism, coming to the Church, ought to be baptized in penitence". Lucius of Ausafa, in the same place: "and that those who come into the Church are to be baptized in penitence". Felix of Gurgites, in the same place: "Let them obtain the grace of baptism by the imposition of hands where it is lawful". Victor of Octavum, in the same place: "that whoever come from heresy be baptized without doubt of penitence". Julius of Neapolis, p. 328 [so printed]: "Let us baptize heretics coming to the Church by the hand of penitence". Cyprian of Carthage, in the same place: "that they are to be baptized with the one baptism of the Church, of the hand of penitence, of blessing".

(56) Dispositionis. Antea legebatur dispensationis. Mutare coacti sumus, propter auctoritatem tredecim librorum nostrorum et septem Anglicanorum. Vulgatam lectionem non inveni nisi in uno. Remigianus habet disputationis, manifesto errore. Infra in epistola LXXIV, pag. 139, legitur humanam traditionem divinae dispositioni anteponere.

(56) "Of the disposition." Formerly "of the dispensation" was read. We have been compelled to change it on the authority of thirteen of our books and seven English ones. The common reading I have found in only one. The Remigianus has "of the disputation", a manifest error. Below, in Letter 74, p. 139, is read "to set human tradition before the divine disposition".

(57) Sanguine suo baptizetur. De baptismo sanguinis insignis est locus in libro Tertulliani de

(57) "Be baptized in his own blood." On the baptism of blood there is a notable passage in Tertullian's book On

Page

running head: 1167 DE HÆRETICORUM BA[...] (cut off at the image edge)
marginal letters: A stet baptizatos eadem adhuc; B futurum peccati aeterni comminatur; C dustriam, apponam istic (in the notes at the page foot); D tentiae manu. Lucius (in the notes at the page foot)
old-edition numerals: 1122 after proferre?
misprints kept as printed: the reference (Matth. X, 4) (for XV, 4; the English gives Matt. 15:4); in note (55): "sine" (for "sive", Petrus ab Hippone Diarrhytorum)

PL 3:1168

communicare, admittentes sine baptismo eos qui non nisi in baptismo possint blasphemiarum suarnm peccata deponere.

communicate, when they admit without baptism those who cannot lay aside the sins of their blasphemies except in baptism.

XX. Quam vanum est porro et perversum ut cum ipsi haeretici, repudiato et relicto vel errore vel scelere in quo prius fuerant, agnoscant Ecclesiae veritatem, nos veritatis ejusdem jura et sacramentum mutilemus, et venientibus ac poenitentibus dicamus eos remissionem peccatorum consecutos esse, quando illi et se peccasse et propter hoc ad Ecclesiae indulgentiam venire fateantur? Quare Ecclesiae catholicae fidem ac veritatem, frater charissimo, et tenere debemus firmiter, et docere, et per omnia evangelica et apostolica praecepta rationem divinae dispositionis atque unitatis ostendere.

XX. How vain and perverse it is, moreover, that when the heretics themselves, having repudiated and abandoned the error or the crime in which they formerly were, acknowledge the truth of the Church, we should mutilate the rights and the sacrament of that same truth, and should say to those who come and repent that they have obtained remission of sins, when they confess both that they have sinned and that for this reason they are coming to the indulgence of the Church? Therefore, dearest brother, we ought both to hold firmly and to teach the faith and truth of the Catholic Church, and through all the evangelical and apostolic precepts to show the reason of the divine disposition and unity.

XXI. Nunquid potest vis baptismi esse major aut potior quam confessio, quam passio, ut quis coram hominibus Christum confiteatur et sanguine suo baptizetur? Et tamen neque hoc baptisma

XXI. Can the power of baptism be greater or more potent than confession, than martyrdom, when someone confesses Christ before men and is baptized in his own blood? And yet not even this baptism

Editors' notes and page, col. 1168

Page

running head: TICORUM BAPTISMATE 1168 (cut off at left edge of image)
marginal letters: A tis communicare, admittentes; B unitatis ostendere.; C per manum baptizet (in the footnote area); D eos qui veniunt in Ecclesiam (in the footnote area)
old-edition numerals: 1123 after catholicae
misprints kept as printed: "suarnm" (for "suarum"); "frater charissimo" (for "charissime")

PL 3:1169

haeretico prodest, quamvis Christum confessus et extra Ecclesiam fuerit occisus; nisi haereticorum patroni et advocati haereticos in falsa confessione Christi interfectos martyres praedicant et contra Apostoli contestationem, qui nihil eos, quamvis exustos et occisos, dicit posse proficere (I Cor. XIII, 3), gloriam eis coronam passionis assignant. Quod si haeretico nec baptisma publicae confessionis et sanguinis proficere ad salutem potest, quia salus extra Ecclesiam non est, quanto magis ei nihil proderit, si in latebra et in latronum spelunca adulterae aquae contagione tinctus, non tantum peccata antiqua non exposuerit, sed adhuc potius nova et majora cumulaverit? Quare baptisma nobis et haereticis commune esse non potest, cum quibus nec Pater Deus, nec Filius Christus, nec Spiritus sanctus, nec fides, nec Ecclesia ipsa communis est. Et ideo baptizari eos oportet qui de haeresi ad Ecclesiam veniunt; ut qui legitimo et vero atque unico sanctae Ecclesiae baptismo ad regnum Dei regeneratione divina praeparantur, sacramento utroque nascantur, quia scriptum est: Nisi quis renatus fuerit ex aqua et Spiritu, non potest intrare in regnum Dei (Joan, III 3).

profits the heretic, although he has confessed Christ and has been killed outside the Church; unless the patrons and advocates of heretics proclaim as martyrs heretics killed in a false confession of Christ, and, against the testimony of the Apostle, who says that nothing can profit them, although they are burned and killed (1 Cor. 13:3), assign to them glory, the crown of suffering. But if not even the baptism of public confession and of blood can profit a heretic for salvation, because there is no salvation outside the Church, how much more will it profit him nothing if, dipped in a hiding place and in a den of robbers by the contagion of adulterous water, he has not only not put off his old sins but has rather heaped up new and greater ones besides? Therefore baptism cannot be common to us and to heretics, with whom neither God the Father, nor Christ the Son, nor the Holy Spirit, nor faith, nor the Church itself is common. And therefore those who come from heresy to the Church must be baptized, so that those who are prepared for the kingdom of God by divine regeneration through the lawful, true and only baptism of the holy Church may be born by both sacraments, because it is written: Unless someone has been reborn of water and the Spirit, he cannot enter the kingdom of God (John 3:3).

XXII. Quo in loco quidam, quasi evacuare possint humana argumentatione praedicationis evangelicae veritatem, catechumenos nobis opponunt, si

XXII. At this point certain people, as if they could empty out by human argument the truth of the gospel preaching, set the catechumens against us, if

Editors' notes and page, col. 1169

Steph. Baluzii notae

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Haeretico prodest. Rursum istud mutare habuimus, propter consensum veterum exemplarium nostrorum et sex Anglicanorum. Et hanc quoque lectionem probat Pamelius in suis annotationibus. Confirmant autem illam ea quae mox sequnutur. Vitio non caret hoc argumentum quo saepe utitur Cyprianus. Hic enim maxime valent adhibita a S. Augustino in libris de Baptismo rationum momenta, cum manifestum et perspicuum sit nihil a Cypriano de haereticis et schismaticis dici quod non pariter dici possit de iis qui in ipsa Ecclesia occultam haeresim fovent. Illis enim nec baptismus sanguinis proderit nisi errorem deponant.

"It profits the heretic." Again we had to change this, because of the agreement of our old copies and six English ones; Pamelius too approves this reading in his annotations, and what follows [printed sequnutur] soon after confirms it. This argument, which Cyprian often uses, is not without fault. For here the weight of the reasons brought by Saint Augustine in his books On Baptism is especially strong, since it is clear and evident that nothing is said by Cyprian of heretics and schismatics that cannot equally be said of those who within the Church itself nurse a hidden heresy. For not even the baptism of blood will profit them unless they lay aside their error.

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Proficere ad salutem. Unus Remigianus: Ad salutem prodesse potest quia salus extra Ecclesiam esse non potest. Ita etiam ferme Divionensis.

"To avail for salvation." The Saint-Remi manuscript alone: "It can profit for salvation, because there can be no salvation outside the Church." So too, almost, the Dijon manuscript.

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Ex aqua prius. Codex Eligianus, eo quod ex aqua et Spiritu prius non sit renatus.

"Of water first." The Saint-Eloi manuscript: "because he has not first been reborn of water and the Spirit."

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Ecclesiae veritatem. Sic edidit Erasmus. Ita etiam vidi scriptum in tredecim exemplaribus nostris et in sex Anglicanis. Infra in hac ipsa epistola, nisi prius venerunt ad Ecclesiae veritatem. Hanc lectionem confirmant alia quoque Cypriani loca.

"The truth of the Church." So Erasmus printed it. I also saw it so written in thirteen of our copies and in six English ones. Below in this very letter: "unless they have first come to the truth of the Church." Other places of Cyprian also confirm this reading.

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Quando ad latronem. Citat hunc locum sanctus Augustinus lib. IV, cap. 22, de unico Baptismo, adversus Donatistas. Hunc latronem quidam vocant martyrem, quia Christum confessus est, qui ei morienti pollicitus est paradisum. Fuit sane martyr, id est testis passionis Christi. Hieronymus in epistola ad Paulinum de Institutione monachi: E contrario latro crucem mutat paradiso et facit homicidii poenam martyrium. Avitus episcopus Viennensis, epist. III: Horum igitur unus latronum longi sceleris vitam brevis compendii fine permutans ex interfectore medicus, martyr ex fure. Et Epist. IV: Latro ille pro subsecuta confessione additur paradiso, per injustum deductus est aevum ut de justa raperet morte martyrium. Eadem fuit opinio auctoris libri de cardinalibus Christi Operibus, qui vulgo edi solet cum operibus Cypriani. Ait enim de latrone loquens: Poenam mutavit in martyrium; et infra: Factus est particeps regni, per confessionem factus collega martyrii. Humbertus cardinalis, episcop us Sylvae Candidae, lib. II, adversus Simoniacos, cap. 42, ait latronem illum qui agnovit Christum, ex poena latronis meritum esse triumphum martyrii, Caesarius Heisterbachcensis, lib. VIII, cap. 64: Causa, non poena, facit martyres. Duo enim latrones Christo affixi sunt hinc et inde: unus martyr effectus est propter virtutem confessionis, alteri poena sua fuit initium aeternae damnationis. Vide etiam glossam capitis Importuno. dist. 1, de Poenitentia, et Rutilium Benzonium, lib. II, cap. 43, de anno Jubilaei. Fuere tamen qui negarent istum honorem ei tribui posse, quia, ut ait Hugo archiepiscopus Rothomagensis, lib. V, cap. 9 Dialogorum suorum, neque baptismo regeneratus erat, nec causa Christi in cruce fuerat affixus. Unde sequebatur illum non esse martyrem. Et tamen Rupertus, lib. III. in Evangelium Joannis, videtur existimasse illum baptizatum fuisse in aqua quae fluxit de latere Christi. R. P. Edmundus Martene in descriptione Itineris sui per Gallias, pag. 24, testatur singulis annis celebrari missam de sancto Latrone in ecclesia Bituricensi in die Sabbati sancti. Reliquias sancti latronis exstitisse olim et fortassis adhuc exstare in ecclesia Carcassonensi docet vetus inventarium reliquiarum quae in ea servabantur, editum a Gerardo de Vic in Chronico episcoporum Carcassonensium. Petrus a Valle, patricius Romanus, in epistola XIII peregrinationum suarum tradit ostensum sibi fuisse haud procul Rama vicum quemdam ex quo ortus erat bonus latro qui crucifixus est cum Christo.

"When to the thief." Saint Augustine cites this passage in On the One Baptism [as printed], against the Donatists, book IV, chapter 22. Some call this thief a martyr, because he confessed Christ, who promised him paradise as he died. He was indeed a martyr, that is, a witness of Christ's passion. Jerome, in the letter to Paulinus on the training of a monk: "On the contrary, the thief exchanges the cross for paradise and makes the penalty of murder a martyrdom." Avitus, bishop of Vienne, Letter 3: "One of these thieves, then, exchanging a life of long crime by the end of a brief shortcut, became from a killer a physician, from a thief a martyr." And Letter 4: "That thief, for the confession that followed, is added to paradise; he was brought through an unjust age so that from a just death he might seize martyrdom." The same was the opinion of the author of the book On the Cardinal Works of Christ, which is commonly printed with Cyprian's works. For, speaking of the thief, he says: "He changed his punishment into martyrdom"; and below: "He was made a sharer of the kingdom; through confession he was made a colleague of martyrdom." Cardinal Humbert, bishop of Silva Candida, Against the Simoniacs book II, chapter 42, says that the thief who acknowledged Christ won, from a thief's punishment, the triumph of martyrdom. Caesarius of Heisterbach, book VIII, chapter 64: "The cause, not the punishment, makes martyrs. For two thieves were fastened to Christ's sides: one was made a martyr by the virtue of confession; for the other his punishment was the beginning of eternal damnation." See also the gloss on the chapter Importuno, distinction 1, On Penance, and Rutilio Benzoni, On the Jubilee Year, book II, chapter 43. There were nevertheless those who denied that this honour could be given him, because, as Hugh archbishop of Rouen says in book V, chapter 9 of his Dialogues, he had neither been regenerated by baptism nor been fastened to the cross for Christ's cause; from which it followed that he was not a martyr. And yet Rupert, On the Gospel of John book III, seems to have thought that he was baptized in the water that flowed from Christ's side. The Rev. Father Edmond Martène, in the description of his Journey through France, p. 24, testifies that every year a Mass of the holy Thief is celebrated in the church of Bourges on Holy Saturday. That relics of the holy thief once existed, and perhaps still exist, in the church of Carcassonne is shown by an old inventory of the relics kept there, published by Gérard de Vic in the Chronicle of the bishops of Carcassonne. Pietro della Valle, a Roman patrician, in Letter 13 of his travels, relates that a certain village not far from Rama was shown him, from which the good thief who was crucified with Christ came.

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Page

running head: 1169 PARS I. — MONUMENTA (cut off at the image edge)
marginal letters: A ‹haeretico prodest (58), quamvis Christum›; B ‹nec Pater Deus, nec Filius Christus, nec Spiritus / sanctus› (between these lines); C ‹(58) Haeretico prodest› (in the footnotes); D ‹etiam vidi scriptum in tredecim› (in the footnotes)
old-edition numerals: 1124 after ‹haeresi›

PL 3:1170

quis ex his, antequam in Ecclesia baptizetur, in confessicne nominis apprehensus fuerit et occisus, an spem salutis et praemium confessionis amittat, eo quod ex aqua prius non sit renatus. Sciant igitur hujusmodi homines suffragatores et fautores haereticorum catechumenos illos primo integram fidem et Ecclesiae veritatem tenere et ad debellandum diabolum de divinis castris cum plena et sincera Dei Patris et Christi et Spiritus sancti cognitione procedere, deinde nec privari baptismi sacramento, utpote qui baptizentur glorisissime et maximo sanguinis baptismo, de quo et Dominus dicebat habere se aliud baptisma baptizari (Luc. XII, 50). Sanguine autem suo baptizatos et passione sanctificatos consummari et divinae pollicitationis gratiam consequi declarat in Evangelio idem Dominus, quando ad latronem in ipsa passione credentem et confitentem loquitur et quod secum futurus sit in paradiso pollicetur. Qunpropter qui fidei et veritati praesumus, eos qui ad fidem et veritatem veniunt, et agentes poenitentiam remitti sibi peccata deposcunt, decipere non debemus et fallere, sed correctos a nobis ac reformatos ad regnum coelorum disciplinis coelestibus erudire.

any of these, before he is baptized in the Church, has been seized and slain in the confession of the Name, whether he loses the hope of salvation and the reward of confession, because he has not first been reborn of water. Let such men, then, the supporters and abettors of heretics, know that those catechumens, first, hold the whole faith and the truth of the Church, and go forth from the divine camp to war down the devil with a full and sincere knowledge of God the Father and of Christ and of the Holy Spirit; and next, that they are not deprived of the sacrament of baptism, inasmuch as they are baptized most gloriously and with the greatest baptism, that of blood, of which the Lord too said that He had another baptism to be baptized with (Luke 12:50). And that those baptized in their own blood and sanctified by suffering are made perfect and obtain the grace of the divine promise, the same Lord declares in the Gospel, when He speaks to the thief who believed and confessed in the very passion, and promises that he will be with Him in paradise. Wherefore we who preside over faith and truth must not deceive and mislead those who come to faith and truth and, doing penance, ask that their sins be remitted to them, but must instruct them, once corrected and reformed by us, in the heavenly disciplines for the kingdom of heaven.

XXIII. Sed dicit aliquis: Quid ergo fiet de his qui in praeteritum de haeresi ad Ecclesiam venientes sine baptimo admissi sunt? Potens est Dominus

XXIII. But someone says: What then will become of those who in time past, coming from heresy to the Church, were admitted without baptism? The Lord is able

Editors' notes and page, col. 1170

Footnotes

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Fidei et veritatis praesumus. Hanc lectionem praeferunt editiones Manutii et Morelli et novem libri veteres. Erasmus et alii quinque libri veteres: qui fide et veritate praesumimus. Unus meus: qui de fidei veritate praesumimus.

"We preside over faith and truth." The editions of Manutius and Morel and nine old books give this reading. Erasmus and five other old books: "we who presume upon faith and truth." One of mine: "we who presume upon the truth of the faith."

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Page

running head: MONUMENTA VETERUM. 1170 (left part of the head cut off at the image edge)
marginal letters: A ‹quis ex his, antequam›; B ‹gratiam consequi declarat›; C ‹edi solet cum operibus› (in the footnotes); D ‹Evangelium Joannis, videtur› (in the footnotes)
old-edition numerals: 1125 after ‹confitentem›

PL 3:1171

misericordia sua indulgentiam dare et eos qui ad Ecclesiam simpliciter admissi, in Ecclesia dormierunt, ab Ecclesiae suae muneribus non separare. Non tamen quia aliquando erratum est, ideo semper errandum est, cum magis sapientibus et Deum timentibus congruat patefactae et perspectae veritati libenter atque incunctanter obsequi quam pertinaciter atque obstinate contra fratres et consacerdotes pro haereticis reluctari.

in His mercy to grant indulgence, and not to separate from the gifts of His Church those who, admitted to the Church in simplicity, have fallen asleep in the Church. Yet it does not follow that, because there has at some time been error, there must always be error, since it befits wise and God-fearing men rather to obey the truth, once laid open and perceived, willingly and without delay, than to struggle stubbornly and obstinately against brethren and fellow priests on behalf of heretics.

XXIV. Nec quisquam existimet haereticos, eo quod illis baptisma opponitur, quasi secundi baptismi vocabulo scandalizatos ut ad Ecclesiam veniant retardari. Imo vero hoc ipso magis ad necessitatem veniendi testimonio ostensae sibi et probatae veritatis adiguntur: nam si viderint judicio ac sententia nostra id decerni et statui ut baptisma justum et legitimum computetur quo illic baptizantur, putabunt se Ecclesiam quoque et caetera Ecclesiae munera juste et legitime possidere; nec erit causa veniendi ad nos, quando, habentes baptisma, habere videantur et caetera. Porro autem, cum cognoscunt baptisma nullum foris esse nec remissam peccatorum extra Ecclesiam dari posse, avidius ad nos et promptius properant et munera ac dona Ecclesiae matris implorant, certi pervenire se omnino non posse ad veram divinae gratiae pollicitationem nisi prius venerint ad Ecclesiae veritatem: nec recusabunt baptizari apud nos haeretici legitimo et vero Ecclesiae baptismo, quando ex nobis didicerint baptizatos quoque a Paulo eos qui jam baptismo Joannis baptizati fuissent, sicut legimus in Actibus apostolorum (Act. XIX).

XXIV. Nor let anyone think that heretics, because baptism is set before them, are held back from coming to the Church, as though offended by the term 'second baptism'. On the contrary, by this very thing they are driven all the more to the necessity of coming, by the testimony of the truth shown and proved to them: for if they see it decreed and established by our judgement and sentence that the baptism with which they are baptized there is reckoned just and lawful, they will think that they also possess the Church and the other gifts of the Church justly and lawfully; nor will there be any reason for coming to us, since, having baptism, they would seem to have the rest as well. But further, when they learn that there is no baptism outside and that remission of sins cannot be given outside the Church, they hasten to us more eagerly and more promptly, and implore the gifts and endowments of the Church their mother, certain that they can by no means attain to the true promise of divine grace unless they first come to the truth of the Church: nor will heretics refuse to be baptized among us with the lawful and true baptism of the Church, when they have learned from us that those also who had already been baptized with the baptism of John were baptized by Paul, as we read in the Acts of the Apostles (Acts 19).

XXV. Et nunc apud quosdam de nostris haereticorum baptisma occupatum asseritur, et invidia

XXV. And now among some of our own the baptism of heretics is maintained as being in prior possession, and with ill will

Editors' notes and page, col. 1171

Steph. Baluzii notae

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Baptisma opponitur. Ita Erasmus et quatuordecim libri viteres. Manutius posuit BAPTISMATA litteris majusculis. Quo etiam modo scriptum vidi in Fuxensi. Editionem Manutii scio placuisse viris doctis; et nihilominus ergo puto falsam esse. Nuspiam enim apud Cyprianum, qui multis in locis disputat adversus baptisma haereticorum, nuspiam, inquam, inveniri in eo sensu vocem baptismata certum est. In epistola LXXI: Nam, cum duo baptismata esse non possunt, si haeretici vere baptizant, ipsi habent boptisma. Et in epistola LXXIV scribens adversus papam Stephanum, qui baptisma haereticorum probabat, ait: Omnium haereticornm baptismota justa et legitima judicavit. Hieronymus in caput quartum epistolae ad Ephesios: Unum boptisma et contra Valentinum facit, qui duo baptismata esse contendit, et contra omnes haereticos, ut sciant non habere se baptismata, sed in una Christi Ecclesia fontem esse vitalem.

"Baptism is set against." So Erasmus and fourteen old [printed viteres] books. Manutius put BAPTISMS in capitals, and I saw it written so in the Foix manuscript too. I know Manutius's edition has pleased learned men; and nonetheless I think it false. For nowhere in Cyprian, who in many places argues against the baptism of heretics, nowhere, I say, is the word "baptisms" certainly found in that sense. In Letter 71: "For since there cannot be two baptisms, if heretics truly baptize, they have baptism." And in Letter 74, writing against Pope Stephen, who approved the baptism of heretics, he says: "He judged the baptisms of all heretics just and lawful." Jerome on chapter four of the Letter to the Ephesians: "'One baptism' tells both against Valentinus, who contends that there are two baptisms, and against all heretics, that they may know they do not have baptisms, but that the life-giving font is in the one Church of Christ." [Misprints boptisma, haereticornm, baptismota, boptisma as printed.]

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Avidius. Ita editiones Manutii et Morellii et decem libri veteres. Erasmus et codex Corbeiensis habent audacius. Pro eo autem quod editiones et iidem libri veteres praeferunt promptius, unus meus habet pernicius.

"More eagerly." So the editions of Manutius and Morel and ten old books. Erasmus and the Corbie manuscript have "more boldly." And for "more readily," which the editions and the same old books give, one of mine has "more swiftly."

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Veritatem. Ita quatuordecim libri veteres pro eo quod editiones habent unitatem. Vide quae paulo ante dicta sunt in simili causa. Contra apud Jonam Aurelianensem de Cultu imaginum, pag. 24 editionis Plantinianae; legendum esse unitatem pro veritatem probat codex antiquissimus et optimus.

"Truth." So fourteen old books, where the editions have "unity." See what was said a little before in a similar case. On the other hand, in Jonas of Orléans On the Veneration of Images, p. 24 of the Plantin edition, a very old and excellent manuscript proves that "unity" is to be read for "truth."

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Inter prophetas. Unus codex regius, inter natos mulierum et prophetas. At sanctus Augustinus, qui locum istum describit in libro quarto, cap. 12, de Baptismo adversus Donatistas, non habet natos mulierum et, quae desunt etiam in omnibus aliis veteribus libris.

"Among the prophets." One royal manuscript: "among those born of women and the prophets." But Saint Augustine, who copies this passage in On Baptism against the Donatists, book four, chapter 12, does not have "those born of women and," which is also missing in all the other old books.

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Tu illi haereticus. Salvianus lib. V. cap. 2: Haeretici ergo sunt, sed non scientes. Denique apud nos sunt haeretici, apud se non sunt. Nam in tantum se catholicos esse judicant ut nos ipsos titulo haereticae appellationis infament.

"You are a heretic to him." Salvian, book V, chapter 2: "Heretics, then, they are, but unknowingly. In short, they are heretics in our eyes, not in their own. For they judge themselves Catholics to such a degree that they brand us ourselves with the title of the heretic's name."

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Page

running head: 1171 DE HÆRETICORUM BAP (cut off at the image edge)
marginal letters: A ‹misericordia sua indulgentiam›; B ‹justum et legitimum computetur›; C ‹sicut legimus in Actibus›; D ‹lentinum facit, qui duo› (in the footnote block)
old-edition numerals: 1126 after ‹veritatem›

PL 3:1172

quadam quasi rebaptizandi baptizare post hostes Dei nefas ducitur, cum baptizatos inveniamus quos Joannes baptizaverat, ille Joannes major inter prophetas habitus, ille divina gratia adhuc in utero matris impletus, ille Heliae spiritu et virtute subnixus, qui non adversarius Domini, sed praecursor ac praedicator fuit, qui Dominum nostrum non tantum verbis praenuntiavit, sed et oculis ostendit, qui ipsum Christum, per quem baptizantur caeteri, baptizavit. Quod si idcirco haereticus jus baptismi obtinere potuit, quia prior baptizavit, non possidentis erit jam baptisma, sed occupantis; et cum separari a se et dividi omnino non possint baptisma et Ecclesia, qui occupare baptisma prior potuit, et Ecclesiam pariter occupavit, et incipis tu illi haereticus videri qui praeventus posterior esse coepisti, qui cedendo ac manus dando jus quod acceperas reliquisti. Quam periculosum sit autem in divinis rebus ut quis cedat jure suo et potestate Scriptura sancta declarat, cum in Genesi Esau primatus suos inde perdiderit, nec recipere id postmodum potuerit quod semel cessit (Gen. XXV; Hebr., XII, 16).

of a sort, as though of rebaptizing, to baptize after the enemies of God is reckoned a wickedness, when we find that those were baptized whom John had baptized: that John who was held the greatest among the prophets, that John who was filled with divine grace while still in his mother's womb, that John who was upheld by the spirit and power of Elijah, who was not an adversary of the Lord but His forerunner and herald, who not only foretold our Lord in words but also showed Him to the eyes, who baptized Christ Himself, through Whom the rest are baptized. But if the heretic was able to obtain the right of baptism for this reason, that he baptized first, then baptism will now belong not to the one who possesses it but to the one who seizes it first; and since baptism and the Church can in no way be separated and divided from each other, he who was able to seize baptism first has seized the Church as well, and you begin to appear a heretic in his eyes, you who, having been forestalled, have begun to be the later one, and who by yielding and giving way have abandoned the right that you had received. But how dangerous it is in divine matters for anyone to yield his right and power, Holy Scripture declares, when in Genesis Esau thereby lost his birthright and could not afterwards recover what he had once yielded (Gen. 25; Heb. 12:16).

XXVI. Haec tibi breviter, pro nostra mediocritate, rescripsimus, frater charissime, nemini praescribentes aut praejudicantes quominus unusquisque episcoporum quod putat faciat, habens arbitrii sui liberam potestatem. Nos, quantum in nobis est, propter haereticos cum collegis et coepiscopis nostris non contendimus, cum quibus divinam concordiam et Dominicam pacem tenemus; maxime cum et Apostolus dicat: Si quis autem putatur contentiosus esse, nos talem consuetudinem non habemus neque Ecclesia Dei (I Cor. XI, 6).

XXVI. These things we have written back to you briefly, according to our modest ability, dearest brother, prescribing to no one and prejudging no one, so as to hinder any of the bishops from doing what he thinks right, since he has free power of his own judgement. We, as far as lies in us, do not contend on account of heretics with our colleagues and fellow bishops, with whom we keep divine concord and the peace of the Lord; especially since the Apostle also says: But if anyone is thought to be contentious, we have no such custom, nor has the Church of God (1 Cor. 11:6).

Editors' notes and page, col. 1172

Footnotes

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Haec tibi breviter. Supra in calce epistolae ad Donatum, pag. 7. Haec interim brevibus, Donate charissime. Ita Erasmus et Morellius et decem libri veteres. Alii quinque brevius. Apud sanctum Augustinum, qui satis frequenter refert hunc locum, scriptum est semper breviter. Antiqui dicebant brevi pro breviter, ut notat Charisius. Cujus modi scribendi plura exstant exempla apud Ciceronem et alibi. Vide Lambini annotationes in orationem Ciceronis pro Plancio.

"These things to you briefly." Above, at the end of the letter to Donatus, p. 7: "These things meanwhile in brief, dearest Donatus." So Erasmus and Morel and ten old books. Five others: "more briefly." In Saint Augustine, who quite often cites this passage, it is always written "briefly." The ancients said brevi for breviter, as Charisius notes; there are many examples of this way of writing in Cicero and elsewhere. See Lambin's annotations on Cicero's speech for Plancius.

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Nemini... praejudicantes. Hieronymus, lib. I, adversus Rufinum: Nemini praejudicantes sequi quod velit, nec alterius decretum nostra sententia subvertentes.

"Prejudging no one." Jerome, Against Rufinus book I: "Prejudging no one in following what he wishes, nor overturning another's decree by our opinion."

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Putatur contentiosus. Quinque libri veteres, putaverit contentiosus esse. Alii quatuor, cum aliquo tamen levi diserimine, putaverit contentiosum se esse. Unus meus, putat contentiosum se esse.

"Is thought contentious." Five old books: "shall have thought to be contentious." Four others, though with some slight difference [printed diserimine]: "shall have thought himself contentious." One of mine: "thinks himself contentious."

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Page

running head: TICORUM BAPTISMATE. 1172 (left part of the running head cut off at the image edge)
marginal letters: A ‹quadam quasi rebaptizandi›; B ‹pisti, qui cedendo›; C ‹maxime cum et Apostolus›; D ‹num, qui satis frequenter› (in the footnotes)
old-edition numerals: 1127 after ‹contendimus›

PL 3:1173

Servatur a nobis patienter et leniter charitas animi, collegii honor, vinculum fidei, et concordia sacerdotii. Propter hoc etiam libellum nunc de Bono Patientiae, quantum valuit nostra mediocritas.

Patiently and gently we preserve charity of mind, the honour of the college, the bond of faith, and the concord of the priesthood. For this reason also a little book now On the Good of Patience, as far as our poor ability was able,

permittente Domino et inspirante, conscripsimus, quem ad te pro mutua dilectione transmisimus Opto te, frater charissime, semper bene valere.

with the Lord permitting and inspiring, we have written down, which we have sent to you out of mutual love. I wish you, dearest brother, always to fare well.

Editors' notes and page, col. 1173

Steph. Baluzii notae

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Leniter. Ita sanctus Augustinus. lib. IV, de Baptismo contra Donatistas, cap. 8, et lib. V, cap. 17, Ita etiam editio Morellii, decem libri nostri, et septem Anglicani. Erasmus, Manutius, et codex Corbeiensis, firmiter.

"Gently." So Saint Augustine, On Baptism against the Donatists, book IV, chapter 8, and book V, chapter 17. So too Morel's edition, ten of our books, and seven English ones. Erasmus, Manutius and the Corbie manuscript: "firmly."

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Nunc. Hoc vocabulum, quod in posterioribus editionibus exciderat, cum habeatur in editionibus Erasmi et Morelli, nos revocavimus ex fide tredecim exemplarium nostrorum et quatuor Anglicanorum. Idem vocabulum, quod a Lovaniensibus quoque omissum erat, sancto Augustino reddiderunt doctissimi viri quibus debemus novam operum editionem.

"Now." This word, which had dropped out of the later editions though it is found in the editions of Erasmus and Morel, we have restored on the authority of thirteen of our copies and four English ones. The same word, which had also been omitted by the Louvain editors, was restored to Saint Augustine by the most learned men to whom we owe the new edition of his works.

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Libellum de Bono patientiae. Refert hunc locum sanctus Augustinus, lib. IV, de Baptismo contra Donatistas, cap. 8, et lib. V, cap. 16.

"The little book On the Good of Patience." Saint Augustine cites this passage in On Baptism against the Donatists, book IV, chapter 8, and book V, chapter 16.

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EPIST. LXXIV. — Hanc epistolam, quae primo edita est ab Erasmo, citant sanctus Augustinus lib. V de Baptismo adversus Donatistas, cap. 23; et lib. VI, cap. 7; et Facundus, lib. X, cap. 3, in libro contra Mocianum.

LETTER 74. This letter, first published by Erasmus, is cited by Saint Augustine, On Baptism against the Donatists, book V, chapter 23, and book VI, chapter 7; and by Facundus, book X, chapter 3, in the book Against Mocianus.

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Pompeio. Episcopo Sabratensi in provincia Tripolitana. Interfuit concilio Carthaginensi sub Cypriano. Concilio Cabarsussitano et Bagalensi interfuit Donatus episcopus Sabratensis. In collatione prima Carthaginensi, c. 133, nominatur Nados episcopus Sabratensis. Vide editionem nostram istius collationis, pag. 215.

"To Pompeius." Bishop of Sabratha in the province of Tripolitana. He took part in the Council of Carthage under Cyprian. Donatus, bishop of Sabratha, took part in the councils of Cabarsussi and Bagai. In the first Conference of Carthage, chapter 133, Nados, bishop of Sabratha, is named. See our edition of that conference, p. 215.

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(77) ‹anchor: Stephanus frater› · call in col 1173

Stephanus frater. In uno codice regio scriptum est pater. Et infra in libro Compendiensi et in uno meo Stephano Patre nostro, pari errore quo factum est ut in Epistola sancti Gregorii papae ad Victorem episcopum Panormitanum, lib. VII, indict. 1, epist. scriptum est in in codice Floriacensi: Oportet ut Paternitas Vestra, cum vulgo recte legatur Fraternitas Vestra. R. P. Harduinus in tomo secundo editionis suae Conciliorum, pag. 1203, tradit epistolam concilii Milevitani ad Innocentium Papam habere in codice Justelli reverendissimo Patre Innocentio. Si hae scripturae non essent falsae, habuisset Gregorius papa IV aliquam justam causam conquerendi de episcopis Gallicanis, qui Romano pontifici scribentes illum vocaverant fratrem, dum congruentius esset, inquit, solum ei reverentiam paternam exhibere. Inter Epistolas Adriani papae IV reperitur una in qua imperatorem Fridericum arguit quod ad eum scribens suum nomen praeposuerit nomini papae, in quo insolentiae, ne dicam arrogantiae, notam incurris. Illa porro Gregorii IV epistola exstat apud Agobardum, et putabatur esse Agobardi, donec vir illustrissimus Petrus de Marca ostendit illam esse Gregorii, sub cujus nomine edita a nobis est inter opera Agobardi. Tum vero R. P. Labbeus illam in appendice tomi septimi Conciliorum posuit, et monuit exstare apud Agobardum, Et tamen R. P. Harduinus in tomo quarto editionis suae, pag. 1275, suppresso nomine Agobardi, monuit se illam edere ex bibliotheca Floriacensi, ubi non exstat. Vide notas ad epistolam XLII, p. g. 429.

"Brother Stephen." In one royal manuscript "father" is written. And below, in the Compiègne book and in one of mine, "Stephen our Father," by the same error by which, in the Letter of Saint Gregory the pope to Victor, bishop of Palermo, book VII, indiction 1, letter [number not printed], it is written in [printed in in] the Fleury manuscript: "It behoves Your Paternity," whereas the common text rightly reads "Your Fraternity." The Rev. Father Hardouin, in the second volume of his edition of the Councils, p. 1203, reports that the letter of the Council of Milevis to Pope Innocent has, in Justel's manuscript, "to the most reverend Father Innocent." If these readings were not false, Pope Gregory IV would have had some just cause to complain of the Gallican bishops who, writing to the Roman pontiff, had called him brother, "whereas it would be more fitting," he says, "only to show him a father's reverence." Among the Letters of Pope Adrian IV there is one in which he reproves the Emperor Frederick because, writing to him, he set his own name before the pope's: "in which you incur the mark of insolence, not to say arrogance." That letter of Gregory IV, moreover, survives among Agobard's works and was thought to be Agobard's, until the most illustrious Pierre de Marca showed that it was Gregory's, under whose name we have published it among the works of Agobard. Then the Rev. Father Labbe put it in the appendix to the seventh volume of the Councils, and noted that it survives among Agobard's works. And yet the Rev. Father Hardouin, in the fourth volume of his edition, p. 1275, suppressing Agobard's name, stated that he was publishing it from the Fleury library, where it does not exist. See the notes on Letter 42, p. 429.

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Page

running head: 1173 PARS I. — MONUMENTA (cut off at the right edge)
marginal letters: A ‹Servatur a nobis patienter›; B ‹Cyprianus Pompeio fratri salutem›; C ‹editionem.› (in the notes area)
old-edition numerals: 1128 before ‹Cyprianus›
other: Full-width lines not set, all cut off at the right edge: the title "EPISTOLA S. CYPRIANI AD POMPEIUM CO[...]", the subtitle "DE HAERETICIS BAPTIZAND[...]" and the source line "(Erasm. p. 332 Pamel. Rigalt. Baluz. ...)", all between the first paragraph and the salutation. Editors' matter "Argumentum hujus Epistolae istud est apud D. August." is printed full width and cut off, so it is not set. The salutation is printed in small capitals and is set in normal case. The first paragraph and the column end mid-sentence (the column ends at "rescripti ejus"). Baluze's notes 72-77 at the page foot are omitted.
other: a full-width band stands across cols 1173/1174 in mid-page: the 1 paragraph(s) above it in col 1174 are set here, after the 1 above it in col 1173 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column continues with Cyprianus Pompeio fratri salutem. (another unit); not set here

PL 3:1174

Editors' notes and page, col. 1174

Footnotes

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Superba. Erasmus, tres libri nostri, quatuor Anglicani praeferunt supervacua. In uno regio legitur ad superbiam. Lectionem nostram habent caetera exemplaria.

"Proud." Erasmus, three of our books and four English ones give "superfluous." In one royal manuscript one reads "to pride." The other copies have our reading.

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Si quis ergo. Verba sunt ex epistola papae Stephani relata supra in epistola ad Pompeium, pag. 138.

"If anyone, therefore." The words are from Pope Stephen's letter, quoted above in the letter to Pompeius, p. 138.

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