PL 3 · cols. 1119–1145

Synodus Carthaginensis sub Cypriano (concilium septimum) graece ex Synodico, cum versione Latina, scholiis Balsamonis et Zonarae et notis G. Beveregii

Editors' preface

PL 3:1119

Η ΕΝ ΚΑΡΧΗΔΟΝΗ ΓΕΝΟΜΕΝΗ ΣΥΝΟΔΟΣ

THE SYNOD HELD AT CARTHAGE

⟨Η⟩Σ ΕΞΗΡΧΕΝ Ο ΜΕΓΑΣ ΚΥΠΡΙΑΝΟΣ ΚΑΙ ΙΕΡΟΜΑΡΤΥΣ ΕΠΙΣΚΟΠΟΣ ΩΝ ΚΑΡΧΗΔΟΝΟΣ

OVER WHICH PRESIDED THE GREAT CYPRIAN, ALSO HIEROMARTYR, BEING BISHOP OF CARTHAGE

CARTHAGINENSIS SYNODUS

THE SYNOD OF CARTHAGE

CUI PRAEFUIT MAGNUS CYPRIANUS ET SANCTUS MARTYR, QUI ERAT CARTHAGINENSIS EPISCOPUS.

OVER WHICH PRESIDED THE GREAT CYPRIAN, ALSO A HOLY MARTYR, WHO WAS BISHOP OF CARTHAGE.

BALS. Haec est omnium synodorum antiquissima: fuit enim sub Decio: et post eam illa quae

BALS. This is the most ancient of all the synods: for it was held under Decius: and after it that which

Editors' notes and page, col. 1119

Footnotes

Block heading as printed: Guill. Beveregii notae. (printed under page 611)

Editors' prose

PROOEMIUM.

PREFACE.

Concilio Carthaginensi vii, ab Ecclesia catholica reprobato, epistolam S. Cypriani ad Jubaianum Graece et Latine hic subjungimus ex Collectione Canonica Joannis Zonarae, monachi, qui fuerat magnus Drungarius Biglae et primus a secretis imperatoris. Theodorus Balsamon epistolam Cypriani retulit quidem in suam quoque collectionem, sed episcoporum sententias praetermisit et concilii acta. LABB.

To the seventh Council of Carthage, which was rejected by the Catholic Church, we here append in Greek and Latin the letter of St Cyprian to Jubaianus, from the Canonical Collection of John Zonaras, monk, who had been Grand Drungarius of the Watch and chief private secretary of the emperor. Theodore Balsamon did indeed include Cyprian's letter in his own collection as well, but he passed over the bishops' opinions and the acts of the council. LABBE.

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running head: 1119 DE HÆRETICORUM BA[...] (cut off at the image edge)
marginal letters: A dice pro desperatis et perditis; B scopus ab haereticis factus est; C BALS. Haec est omnium synodorum antiquis-; D tas fuisse episcoporum synodos (in Beveridge's note, not set)
old-edition numerals: 1079 after posteaquam
other: column begins with the fragment "dice" (end of a word broken from the previous column, probably judice); last word of the first paragraph "at-" is broken across the column break, English rendered "and" as a guess; editors' matter set: the dissertation passage "dice pro desperatis..." (Migne's editors' dissertation on the baptism of heretics); full-width lines not set: the rule and heading PROOEMIUM with its paragraph "Concilio Carthaginensi VII, ab Ecclesia catholica reprobat[o]...", the Greek title "Η ΕΝ ΚΑΡΧΗΔΟΝΗ ΓΕΝΟΜ[ΕΝΗ]..." with its subtitle, and the Latin title "CARTHAGINENSIS..." with its subtitle "CUI PRÆFUIT MAGNUS CYPRIANUS..."; also the full-width heading "Guill. Beveregii n[otae]" and Beveridge's note (67) at the page foot, not set (annotation apparatus, left for the later pass)
other: a full-width band stands across cols 1119/1120 in mid-page: the 1 paragraph(s) above it in col 1120 are set here, after the 1 above it in col 1119 (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 opens with the end of the previous work (another unit); not set here: the unit begins at BALS. Haec est omnium synodorum

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ΒΑΛΣ. Αὕτη ἡ σύνοδος πασῶν τῶν συνόδων προγενεστέρα ἐστί. Γέγονε γὰρ ἐπὶ Δεκίου βασιλέως,

BALS[AMON]. This synod is earlier than all the synods. For it took place under the emperor Decius,

Editors' notes and page, col. 1120

Footnotes

(67) ‹anchor: ΓΕΝΟΜΕΝΗ ΣΥΝΟΔΟΣ› · call in col 1120

Ἡ ἐν Καρχηδόνι γενομένη σύνοδος. Hanc praesentis synodi inscriptionem ms. Bodleiano acceptam ferimus; sed eadem etiam in codice Amerbachiano legitur. In Parisiensi autem tam Balsamonis quam Zonarae editione, sic inscribitur, Σύνοδος ἡ γενομένη ἐπὶ Κυπριανοῦ τοῦ ἁγιωτάτου ἐπισκόπου Καρχηδόνος καὶ μάρτυρος Synodus habita sub Cypriano sanctissimo Carthaginis episcopo et martyre Celebrata fuit haec synodus anno Dom. 258, ac proinde omnium synodorum antiquissima a Balsamone et Zonara recte perhibetur: dummodo eae solae intelligantur synodi, quae hoc opere, ut a Graecis receptae, vel potius in nomocanonem eorum relatae, continentur. Aliter enim, praeter apostolicam, multas alias ante hanc habitas fuisse episcoporum synodos, ex plurimis Tertulliani et Cypriani locis constat. Canon autem, qui huic synodo ascribitur, nihil aliud est quam epistola D. Cypriani et aliorum episcoporum una cum eo synodice convenientium ad Januarium (non Jovianum, ut Balsamon et Zonaras opinati sunt) aliosque Numidiae episcopos rescripta, quae in nonnullis Operum divi Cypriani editionibus est epistola 70, in aliis l. I. ep 12. Decernitur autem hoc canone, vel epistola potius, baptismum extra Ecclesiam catholicam conferri non posse, ac propterea denuo baptizandos esse, quicunque ab haereticis baptizati sunt, cum ad Ecclesiam catholicam conversi fuerint. Idem autem constituitur ab apost. c. 47, in quem videsis quae annotavimus; hic insuper observamus, ipsa synodi Acta, quibus omnia episcoporum in ea congregatorum testimonia deponuntur, quaeque hic post scholia in canonem exstant, in omnibus Balsamonis codicibus desiderari idque juxta ipsius sententiam, ut ex scholiis ejus in canonem colligere est. Sed in omnibus e contra Zonarae codicibus, tam mss. quam impressis, habentur. Exstant etiam in divi Cypriani operibus necnon in primo conciliorum tomo. De hac autem synodo non opus est ut plura addamus; sed nihilominus priusquam ad proximam nos conferamus hic interim praeterea notandum est, in vulgatis (continues)

"The synod held at Carthage." We owe this title of the present synod to the Bodleian manuscript; but the same is also read in the Amerbach codex. In the Paris edition, however, of Balsamon as well as of Zonaras, it is titled thus: "The synod held under Cyprian, the most holy bishop of Carthage and martyr." This synod was held in the year of the Lord 258, and therefore Balsamon and Zonaras rightly call it the most ancient of all the synods, provided that only those synods are understood which are contained in this work as received by the Greeks, or rather as entered in their nomocanon. For otherwise it is clear from very many passages of Tertullian and Cyprian that, besides the apostolic one, many other synods of bishops were held before this one. The canon, moreover, that is ascribed to this synod is nothing other than the letter of St Cyprian and of the other bishops meeting with him in synod, written in reply to Januarius (not Jovianus, as Balsamon and Zonaras supposed) and the other bishops of Numidia, which in some editions of St Cyprian's Works is letter 70, in others book I, letter 12. By this canon, or rather letter, it is decreed that baptism cannot be conferred outside the Catholic Church, and that therefore all who were baptized by heretics must be baptized anew when they have turned to the Catholic Church. The same is also laid down by Apostolic Canon 47, on which see what we have noted; here we further observe that the very Acts of the synod, in which are set down all the testimonies of the bishops gathered at it, and which stand here after the scholia on the canon, are missing in all the codices of Balsamon, and that this accords with his own view, as may be gathered from his scholia on the canon. But in all the codices of Zonaras, on the contrary, manuscript and printed alike, they are present. They are also extant in the works of St Cyprian and in the first volume of the councils. There is no need for us to add more about this synod; but nonetheless, before we move on to the next, it should meanwhile be noted here besides that in the common (continues)

(printed under page 611)

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running head: ...TICORUM BAPTISMATE. (cut off at left edge) 1120
marginal letters: A que adeo audiendi illi Romae; B ea, quae de appellationibus; C ΒΑΛΣ. Αὕτη ἡ σύνοδος; D tra Zonarae codicibus
old-edition numerals: (none)
other: editors' matter set: the Balsamon scholion (ΒΑΛΣ. Αὕτη ἡ σύνοδος) and Beveridge's note (aliosque Numidiae episcopos). The dissertation passage above the band (que adeo audiendi ... appellaverant.) is the end of the previous unit and is not in this unit's text. Full-width lines not set: the PROOEMIUM block (PROOEMIUM. / ...tholica reprobato ... LABB.) below the first text block; the Greek and Latin synod titles (...Η ΓΕΝΟΜΕΝΗ ΣΥΝΟΔΟΣ / ...INENSIS SYNODUS ... EPISCOPUS.) after it; the heading ...l. Beveregii notae. above the notes. In the previous unit's passage, "auctoritatem" (first occurrence) is printed with a defective c (looks like "aotoritatem"), a stray mark after "Istud" is ignored, and "nihilominus" (in Beveridge's note) is printed with a damaged n.
other: the 1 paragraph(s) of this column above the full-width band were noted on receipt as moved under col 1119; Q3 (2026-10-26) finds them absent from c1119_a.md, as the unit boundary requires (previous unit, cut on receipt)

PL 3:1121

καὶ μετ' αὐτὴν ἐν Ἀντιοχείᾳ τῆς Συρίας κατὰ Παῦλον τοῦ Σαμοσατέως ἐπὶ Αὐρηλιανοῦ βασιλέως. Συνηθροίσθησαν δὲ εἰς Καρχηδόνα ὀγδοήκοντα πρὸς τοῖς τέσσαρσιν ἅγιοι Πατέρες, καὶ συνεζήτησαν, εἰ χρὴ βαπτίζεσθαι τοὺς ἐξ αἱρέσεως ἐπιστρέφοντας εἰδωλοθύτας, κατὰ τὴν περὶ τούτου ἐρώτησιν τοῦ ἐπισκόπου Ἰοβιανοῦ. Ὅτι δὲ τότε καὶ ὁ Ναυάτος πρεσβύτερος ὢν τῆς Ῥωμαίων Ἐκκλησίας καθῃρέθη ὡς μὴ δεχόμενος εἰς μετάνοιαν τοὺς θύσαντας τοῖς εἰδώλοις, κἀντεῦθεν ἐποίει σχίσμα μετά τινων ἀσυνέτων, ἐπολυπραγμονήθη, εἰ χρὴ καὶ τοὺς σχισματικοὺς βαπτίζεσθαι, ὡς καὶ τοῦτο ἐρωτήσαντος τοὺς Ἰοβιανοῦ.

and after it the one at Antioch in Syria against Paul of Samosata under the emperor Aurelian. Eighty-four holy Fathers assembled at Carthage and inquired together whether those who had sacrificed to idols and were returning from heresy ought to be baptized, in accordance with the question on this matter put by the bishop Jobianus. And since at that time Novatus too, being a presbyter of the Church of the Romans, was deposed for not admitting to repentance those who had sacrificed to idols, and thereupon made a schism with certain senseless men, it was further examined whether the schismatics too ought to be baptized, Jobianus having asked this also.

ΖΩΝΑΡ. Αὕτη ἡ σύνοδος πασῶν τῶν συνόδων προγενεστέρα ἐστί. Προτερεύει μὲν γὰρ τῶν ἄλλων ἡ ἐν Ἀντιοχείᾳ τῆς Συρίας γεγονυῖα σύνοδος κατὰ Παύλου τοῦ Σαμοσατέως, ἥτις ἐπὶ Αὐρηλιανοῦ βασιλέως ἠθροίσθη· αὕτη δὲ κἀκείνης ἀρχαιοτέρα ἐστίν. Ὁ γὰρ μέγας Κυπριανὸς ἐπὶ Δεκίου βασιλέως τὸν τῆς μαρτυρίας ἤνυσε δρόμον· πολλοστὸς δ' ἔστιν ὁ Αὐρηλιανὸς πρὸς τὸν Δέκιον. Πολλοὶ γὰρ μετὰ τὸν Δέκιον ἐκράτησαν αὐτοκράτορες, μεθ' οὓς Αὐρηλιανὸς τῆς βασιλείας ἠξίωτο. Οὕτω μὲν οὖν προγενεστέρα πασῶν ἐστιν. Ἠθροίσθησαν δ' ἐν αὐτῇ ἐπίσκοποι πρὸς τέσσαρσιν ὀγδοήκοντα, ζητήσεως γενομένης, εἰ τοὺς ἐξ αἱρέσεως ἐπιετρέφοντας καὶ τοὺς σχισματικοὺς βαπτίζεσθαι δεῖ προσερχομένους τῇ καθολικῇ Ἐκκλησίᾳ. Ἰοβιανὸς γὰρ τις ἐπίσκοπος ἐπέστειλε περὶ τούτου τῷ θείῳ Κυπριανῷ, ἐρωτῶν, εἰ δεῖ τοὺς τοιούτους βαπτίζεσθαι. Τότε γὰρ καὶ ὁ Ναυάτος τῆς τῶν λεγομένων Καθαρῶν αἱρέσεως ἦρξε, πρεσβύτερος γεγονὼς τῆς Ἐκκηλσίας Ῥωμαίων. σχισματικὸς ὢν κυρίως, ἀλλ' οὐχ αἱρετικός· Οὐ γὰρ πρὸς δόγμα τι τοῖς ὀρθόφροσι διεφέρετο. ἀλλὰ τοῖς ἐν διωγμοῖς ὑποκύψασί τε καὶ θύσασιν ἀπηγόρευε τὴν μετάνοιαν. Ἐπειδὴ ὁ τότε τῆς Ῥωμαίων Ἐκκλησίας προεστηκὼς Κορνήλιος μετὰ τῶν ὑπ' αὐτὸν ἐπισκόπων, ζητήσαντες περὶ τοῦ εἰσαγομένου, ἐψηφίσαντο δέχεσθαι εἰς μετάνοιαν καὶ τοὺς ἐπιθύσαντας, ὁ δὲ Ναυάτος τῆς οἰκείας ἐνστάσεως οὐ μεθίετο· ἐξέκοψαν τῆς Ἐκκλησίας ἐκεῖνον καὶ ἀπεκήρυξαν ὡς μισάδελφον. Ὁ δὲ καὶ ἄλλους ὁμόφρονας ἐσχηκὼς καθ' ἑαυτὸν ἐποιεῖτο παρασυνάξεις, καὶ σχίσμα παρὰ τῇ Ἐκκλησίᾳ ὑπ' ἐκείνου καὶ τῶν αὐτῷ συγκοινωνούντων ἐγένετο. Περὶ σχισματικῶν τοίνυν καὶ αἱρετικῶν ἐρωτήσαντος Ἰοβιάνου, ἀντεπέστειλεν αὐτῷ τε καὶ τοῖς συνεπισκόποις αὐτοῦ ὁ μέγας Κυπριονὸς καὶ ἡ σὺν αὐτῷ σύνοδος τὴν ἐπιστολὴν ταύτην.

ZONARAS. This synod is earlier than all the synods. For the synod held at Antioch in Syria against Paul of Samosata, which was assembled under the emperor Aurelian, does indeed take precedence over the others; but this one is more ancient even than that. For the great Cyprian finished the course of martyrdom under the emperor Decius, and Aurelian comes long after Decius. For many emperors ruled after Decius, after whom Aurelian was deemed worthy of the imperial power. Thus, then, it is earlier than all. Eighty-four bishops assembled in it, when the question had arisen whether those returning from heresy and the schismatics, on coming over to the Catholic Church, must be baptized. For a certain bishop Jobianus wrote about this to the divine Cyprian, asking whether such persons must be baptized. For at that time Novatus too became the leader of the heresy of the so-called Cathari, having been a presbyter of the Church of the Romans. He was properly a schismatic, but not a heretic; for he did not differ from the right-minded on any dogma, but he forbade repentance to those who had given way and sacrificed in the persecutions. When Cornelius, who then presided over the Church of the Romans, together with the bishops under him, having inquired into what was being introduced, decreed that those also who had sacrificed should be received to repentance, and Novatus would not give up his own opposition, they cut him off from the Church and denounced him as a hater of the brethren. And he, having gained others of like mind, held unlawful assemblies on his own, and a schism in the Church came about through him and those in communion with him. Jobianus having asked, then, about schismatics and heretics, the great Cyprian and the synod with him sent back to him and to his fellow bishops this letter.

ΚΑΝΩΝ Α΄.

Canon I.

« Ἐκ κοινοβουλίῳ ὄντες, ἀγαπητοὶ ἀδελφοί, ἀνέγνωμεν γράμματα ἀφ' ὑμῶν σταλέντα περὶ

"Being in council, beloved brethren, we have read the letter sent by you concerning

Editors' notes and page, col. 1121

Footnotes

Block heading as printed: Guill. Beveregii notae. (printed under page 612)

Page

running head: 1121 PARS I. — MONUMENTA (cut off at the right edge)
marginal letters: A καὶ μετ' αὐτὴν ἐν Ἀντιοχείᾳ; B Παύλου τοῦ Σαμοσατέως, ἥτις; C ἦρξε, πρεσβύτερος γεγονὼς; D τος Ἰοβιάνου, ἀντεπέστειλεν
old-edition numerals: (none)
other: This column is the Greek column of a Greek-Latin parallel page (Beveridge's Synodicon text with Zonaras), and it is translated from the Greek. The parallel Latin column on the right is cut off and not set. "κατὰ Παῦλον τοῦ Σαμοσατέως" is set as printed, though τὸν would be expected. "Σαμοσατέως" in line 2 has damaged type at the end. "τοῖς εἰδώλοις": the accent is unclear and the word may be printed τοις. "ἐπιετρέφοντας" (Zonaras) looks printed with ε for σ, and this is UNSURE because the type is poor. "ὑμῶν" in the canon is printed with an unclear first letter (it may read ὁμων). Full-width line not set: "quaesitum, ad eum ejusque coepiscopos magnus Cyprianus ... lam exaravit." This is the end of the Latin version, below the Zonaras paragraph, cut off at the right. The full-width heading "Guill. Beveregii ..." (cut off) and the two-column note below it, beginning "Balsamonis editionibus canones synodi Carthaginensis", are page-foot commentary and are left for the later pass. The column ends mid-sentence at "περὶ".
misprints kept as printed (QA Q2a): τοὺς Ἰοβιανοῦ (for τοῦ), first paragraph; γὰρ τις (grave before the enclitic), Ἐκκηλσίας (for Ἐκκλησίας), Κυπριονὸς (for Κυπριανὸς), in Zonaras; Ἐκ κοινοβουλίῳ (for Ἐν), in the canon.

PL 3:1122

fuit in Antiochia Syriae adversus Paulum Samosatenum sub Aureliano imperatore. Congregati sunt autem Carthagine 84 sancti Patres, et quaesitum est, an baptizare oporteat eos, qui revertuntur ex haeresi eorum qui idolis immolaverant, convenienter interrogationi factae de ea re ab episcopo Joviano. Quia autem tunc Novatus Romanorum Ecclesiae presbyter depositus est, ut qui ad poenitentiam non admitteret eos qui idolis sacrificaverant; et ideo cum quibusdam insipientibus faciebat schisma: agitatum est, an etiam schismaticos baptizare oporteat, tanquam hoc quoque Jovianus quaesivisset.

was held at Antioch in Syria against Paul of Samosata under the emperor Aurelian. Now eighty-four holy Fathers were assembled at Carthage, and the question was raised whether one ought to baptize those who return from the heresy of those who had sacrificed to idols, in keeping with an enquiry made on that matter by the bishop Jovian. And because at that time Novatus, a presbyter of the Church of the Romans, was deposed, as one who would not admit to penance those who had sacrificed to idols, and on that account was making a schism with certain foolish men, it was debated whether one ought to baptize schismatics too, as though Jovian had asked this also.

ZONAR. Est haec synodus omnium antiquissima. Nam aliis quidem antiquior est ea, quae Antiochiae in Syria contra Paulum Samosatenum Aureliano Romanorum imperatore celebrata fuit, haec vero vetustate illam quoque antecedit. Magnus siquidem Cyprianus, Decio imperatore, martyrii cursum confecit: at vero longo intervallo post Decium Aurelianus fuit. Multi siquidem Decio exstincto regnavere imperatores, quibus demum Aurelianus in imperio suffectus est. Itaque longe haec synodus omnium antiquissima est. In ea porro quatuor supra octoginta episcopi congregati sunt, ac de iis, qui abdicata haeresi resipiscunt, ac schismaticis, qui ad Ecclesiam revertuntur, an baptizandi forent, quaesitum. Jovianus siquidem episcopus quidam, ea de re, an scilicet ejusmodi homines baptizari oporteret, Cyprianum per epistolam consuluerat. Tunc enim Novatus quoque eorum sectae, qui Cathari (hoc est puri) dicebantur, se principem profitebatur, Romanae Ecclesiae presbyter, schismaticus proprie, non haereticus. Nec enim in iis, quae ad dogmata pertinent, ullo pacto a Catholicis dissentiebat: sed qui adversis reipublicae Christianae temporibus malo victi succubuissent, diisque immolassent, ad poenitentiam non admittebat. Cum vero Ecclesiae Romanorum praefectus eo tempore Cornelius, cum sibi subjectis episcopis, agitata quaestione, eos quoque qui immolaverant ad poenitentiam admittendos esse decrevissent, neque tamen Novatus aliquid de pertinacia remitteret, illum ab Ecclesiae corpore excisum, quippe fratrum osorem decreto promulgavere. Alios vero ille sectatores nactus, seorsim conventus peragere, schismateque hinc inde cum suis gregalibus Ecclesiam lacerare adortus est. Cum ergo de schismaticis et haereticis esset a Joviano quaesitum, ad eum ejusque coepiscopos magnus Cyprianus cum sua synodo rescribens subjectam epistolam exaravit.

ZONARAS. This synod is the most ancient of all. For the one which was held at Antioch in Syria against Paul of Samosata, when Aurelian was emperor of the Romans, is indeed more ancient than the others, but this one precedes even that in age. For the great Cyprian completed the course of martyrdom when Decius was emperor, whereas Aurelian came a long interval after Decius. For after Decius was slain many emperors reigned, to whom at last Aurelian succeeded in the empire. Therefore this synod is by far the most ancient of all. In it, moreover, four above eighty bishops were assembled, and the question was raised concerning those who renounce heresy and come to their senses, and concerning schismatics who return to the Church, whether they were to be baptized. For a certain bishop Jovian had consulted Cyprian by letter on this matter, namely whether men of this kind ought to be baptized. For at that time Novatus also, a presbyter of the Roman Church, professed himself the leader of the sect of those who were called Cathari (that is, the pure), being properly a schismatic, not a heretic. For in matters pertaining to doctrine he in no way dissented from the Catholics; but those who in times adverse to the Christian commonwealth had been overcome by evil and had given way, and had sacrificed to the gods, he would not admit to penance. But when Cornelius, at that time head of the Church of the Romans, together with the bishops subject to him, having debated the question, had decreed that those too who had sacrificed were to be admitted to penance, and Novatus nevertheless would yield nothing of his obstinacy, they proclaimed by decree that he was cut off from the body of the Church, as a hater of the brethren. He, however, having found other followers, set about holding separate assemblies and, with his companions, tearing the Church apart by schism on every side. When, therefore, the question concerning schismatics and heretics had been put by Jovian, the great Cyprian with his synod, writing back to him and his fellow bishops, composed the letter set out below.

CANON I.

Canon I.

« Cum in communi consilio essemus, dilecti fratres, legimus litteras a vobis missas de iis, qui

"When we were in common council, beloved brethren, we read the letter sent by you concerning those who

Editors' notes and page, col. 1122

Ancient version (Latin)

(none)

Page

running head: MONUMENTA VETERUM.
marginal letters: A fuit in Antiochia Syriae; B chiae in Syria contra Paulum; C eorum sectae, qui Cathari; D tus peragere, schismateque
old-edition numerals: (none)

PL 3:1123

ab haereticis vel schismaticis baptizati visi ad catholicam Ecclesiam, quae una est, in qua baptizamur et regeneramur veniunt: de quibus confidimus vos quoque, qui illa agitis, catholicae Ecclesiae canones firmitatem tenere. Tamen quoniam nobiscum estis communionis participes, et propter communem dilectionem de eo quaerere voluistis; non novam sententiam neque nunc fundatam efferimus: sed quae olim ab antiquioribus accurratissime et diligentissime fuit examinata, eam a nobis observatam vobis communicamus, et conjungimus, id quoque nunc statuentes, quod semper fortiter stabiliterque tenuimus; ut nemo possit baptizari extra catholicam Ecclesiam; cum unus baptismus, et in catholica Ecclesia sola celebretur. Scriptum est enim: « Me reliquerunt fontem aquae vivae, et foderunt sibi cisternas perforatas, quae aquam continere nequeunt. » Et rursus sacra Scriptura hoc praesignificans dicit: « Ab aqua aliena abstinete, et ex fonte alieno ne bibite. » Oportet autem aquam primum purgari et sanctificari a sacerdote, ut possit proprio baptismate hominis, qui baptizatur, peccata abluere. Et per Iezechielem prophetam dicit Dominus: « Et aspergam vos aqua pura, et mundabo vos, et dabo vobis cor novum, et spiritum novum dabo vobis. » Quomodo autem aquam purgare et sanctificare potest, qui ipse est immundus, et Spiritu sancto destitutus? et cum dicat Dominus in Numeris: « Et omnia quae tanget immundus, immunda erunt; » quomodo potest baptizans dare alii remissionem peccatorum, qui non potest propria peccata extra Ecclesiam dimittere? Sed et ipsa interrogatio, quae fit baptismate, est testis veritatis. Dicentes enim ei qui examinatur: Credis vitam aeternam et remissionem peccatorum accipere? nihil aliud dicimus, quam quod in catholica Ecclesia haec dari possunt. Apud haereticos autem, ubi Ecclesia non est, haberi non potest peccatorum remissio. Et ideo qui haereticorum patrocinium suscipiunt, vel debent interrogationem mutare, vel veritatem tueri. Necesse est etiam eum, qui baptizatus est, inungi, ut accepta unctione, fiat Christi gratiae particeps. Sanctificare autem oleum non potest haereticus, qui nec altare habet, nec Ecclesiam. Non potest autem omnino chrisma esse apud haereticos. Nobis enim clarum est, nullo modo apud illos sanctificari posse oleum ad gratiarum actionem. Scire enim et non ignorare debemus quod scriptum est: « Oleum peccatoris non impinguet caput meum. » Quod quidem etiam olim significavit sanctus Spiritus in Psalmis, ne forte abductus sit

having apparently been baptized by heretics or schismatics, come to the catholic Church, which is one, in which we are baptized and regenerated: concerning whom we are confident that you too, who are engaged in these matters, hold to the firmness of the canons of the catholic Church. Yet since you are sharers in communion with us, and out of our common love have wished to inquire about this, we put forward no new opinion, nor one founded only now: but that which was long ago examined most accurately and most diligently by those of older times, and has been observed by us, we communicate to you, and we join to it, now also decreeing this, which we have always firmly and steadfastly held: that no one can be baptized outside the catholic Church, since baptism is one, and is celebrated in the catholic Church alone. For it is written: "They have forsaken Me, the fountain of living water, and have dug for themselves cisterns full of holes, which cannot hold water." And again sacred Scripture, foreshadowing this, says: "Abstain from strange water, and do not drink from a strange fountain." Now the water must first be cleansed and sanctified by a priest, so that by its own baptism it may wash away the sins of the man who is baptized. And through the prophet Ezekiel the Lord says: "And I will sprinkle you with pure water, and I will cleanse you, and I will give you a new heart, and a new spirit I will give you." But how can he cleanse and sanctify water who is himself unclean and destitute of the Holy Spirit? And since the Lord says in Numbers: "And all things that the unclean man touches shall be unclean," how can one who baptizes give another remission of sins, when he cannot put away his own sins outside the Church? But the very interrogation which takes place at baptism is also a witness of the truth. For when we say to him who is examined: "Do you believe that you receive eternal life and remission of sins?", we say nothing other than that these things can be given in the catholic Church. But among heretics, where the Church is not, remission of sins cannot be had. And therefore those who take up the defence of heretics must either change the interrogation or uphold the truth. It is necessary also that he who has been baptized be anointed, so that, having received the anointing, he may become a sharer in the grace of Christ. But a heretic cannot sanctify oil, since he has neither altar nor Church. Nor indeed can there be chrism at all among heretics. For it is clear to us that in no way can oil be sanctified among them for the thanksgiving. For we ought to know and not be ignorant of what is written: "Let not the oil of the sinner make my head fat." Which indeed the Holy Spirit also signified long ago in the Psalms, lest perhaps one who has been led astray

Editors' notes and page, col. 1123

Footnotes

Scripture-reference notes (one line across the page foot). The first call's leading digit is cut at the image's left edge (only "8" visible; the sequence makes it 78), and no verse number is printed after "Jerem. II," in the image. (printed under page 613)

(78) ‹anchor: (call not on this image; probably earlier on the page)› · call in col 1123

Jerem. II,

Jeremiah 2 [verse not printed in the image].

(79-80) ‹anchor: dabo vobis› · call in col 1123 Ezech. XXXVI, 25, 26.

Ezekiel 36:25–26.

(printed under page 613)

(81) ‹anchor: immunda erunt› · call in col 1123

Num. XIX, 22.

Numbers 19:22.

(printed under page 613)

(82) ‹anchor: impinguet caput meum› · call in col 1123

Psal. CXL, 5.

Psalm 140:5 (Vulgate numbering; 141:5 in the Hebrew numbering).

(printed under page 613)

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running head: DE HAERETICORUM BA[...] (cut off at the image edge; column number omitted)
marginal letters: A ab haereticis vel schismaticis; B cum unus baptismus; C dicat Dominus in Numeris; D inungi, ut accepta unctione
old-edition numerals: 366 after fuit

PL 3:1124

τῶν παρὰ τοῖς αἱρετικοῖς ἢ σχισματικοῖς δοκούντων βεβαπτίσθαι, ἐρχομένων πρὸς τὴν καθολικὴν Ἐκκλησίαν, ἥτις ἐστὶ μία, ἐν ᾗ βαπτιζόμεθα καὶ ἀναγεννώμεθα· περὶ ὧν καὶ πεποίθαμεν καὶ ὑμᾶς αὐτοὺς ἐκεῖνα πράττοντας τὴν στεῤῥότητα τῆς καθολικῆς Ἐκκλησίας κρατεῖν, ὅμως ἐπεὶ συγκοινωνοὶ ἡμῶν ἐστε, καὶ ζητῆσαι περὶ τούτου διὰ τὴν κοινὴν ἀγάπην ἠθελήσατε, οὐ πρόσφατον γνώμην, οὐδὲ νῦν ἡδρασμένην προσφέρομεν ἀλλὰ τὴν πάλαι ὑπὸ τῶν προγενεστέρων ἡμῶμ μετὰ πάσης ἀκριβείας καὶ ἐπιμελείας δεδοκιμασμένην, καὶ ὑφ' ἡμῶν παρατηρηθεῖσαν, κοιννωοῦμεθα ὑμῖν καὶ συζεύγνυμεν, τοῦτο καὶ νῦν χειρατονοῦντες, ὅπερ διὰ παντὸς ἰσχυρῶς καὶ ἀσφαλῶς κρατοῦντες, μηδένα βαπτίζεσθαι δύνασθαι ἔξω τῆς καθολικῆς Ἐκκλησίας· ἑνὸς ὄτος βαπτίσματος, καὶ ἐν μόνῃ τῇ καθολικῇ Ἐκκλησίᾳ ὑπάρχοντος. Γέγραπται γάρ, « Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, τοὺς μὴ δυναμένους ὕδωρ συσχεῖν. » Καὶ πάλιν ἡ ἁγία Γραφὴ προμηνύουσα λέγει· « Ἀπὸ ὕδατος ἀλλοτρίου ἀπέχεσθε, καὶ ἀπὸ πηγῆς ἀλλοτρίας μὴ πίητε. « Δεῖ δὲ καθαρίζεσθαι καὶ ἁγιάζεσθαι τὸ ὕδωρ πρῶτον ὑπὸ τοῦ ἱερέως, ἵνα δυνηθῇ τῷ ἰ⟨δ⟩ίῳ βαπτίσματι τὰς ἁμαρτίας τοῦ βαπτιζομένου ἀνθρώπου ἀποσμῆξαι. » Διά τε Ἰεζεκιὴλ τοῦ προφήτου λέγει Κύριος· « Καὶ ῥαντίσω ὑμᾶς καθαρῷ ὕδατι, καὶ καθαριῶ ὑμᾶς, καὶ δώσω ὑμῖν καρδίαν καινήν, καὶ πνεῦμα καινὸν δώσω ὑμῖν. » Πῶς δὲ δύναται καραρίσαι καὶ ἁγιάσαι ὕδωρ ὁ ἀκάθαρτος ὢν αὐτός, καὶ παρ' ᾧ Πνεῦμα ἅγιον οὐκ ἔστι; λέγοντος τοῦ Κυρίου ἐν τοῖς Ἀριθμοῖς· « Καὶ πάντων ὧν ἅψεται ὁ ἀκάθαρτος, ἀκάθαρτα ἔσται. » Πῶς βαπτίζων δύναται ἄλλῳ δοῦναι ἄφεσιν ἁμαρτιῶν ὁ μὴ δυνηθεὶς τὰ ἴδια ἁμαρτήματα ἔξω τῆς Ἐκκλησίας ἀποθέσθαι; Ἀλλὰ καὶ αὐτὴ ἡ ἐρώτησις, ἡ ἐν τῷ βαπτίσματι γινομένη, μάρτυς ἐστὶ τῆς ἀληθείας. Λέγοοτες γὰρ τῷ ἐξεταζομένῳ. Πιστεύεις ἀώνιον ζωὴν καὶ ἄφεσιν ἁμαρτιῶν λαμβάνειν; οὐκ ἄλλο τι λέγομεν εἰ μὴ ὅτι ἐν τῇ καθολικῇ Ἐκκλησίᾳ δοθῆναι δύναται. Παρὰ δὲ τοῖς αἱρετικοῖς, ὅπου Ἐκκλησία οὐκ ἔστιν, ἀδύνατον ἁμαρτημάτων ἄφεσιν λαβεῖν. Καὶ διὰ τοῦτο οἱ τῶν αἱρετικῶν συνήγοροι ἢ τὴν ἐπερώτησιν ἐναλλάξαι ὀφείλουσιν, ἢ τὴν ἀλήθειαν ἐκδικῆσαι. Ἀνάγκη δὲ ἐστι χρίεσθαι τὸν βεβαπτισμένον, ἵνα λαβὼν χρῖσμα μέτοχος γένηται Χριστοῦ. Ἁγιάσαι δὲ ἔλαιον οὐ δύναται ὁ αἱρετικός, ὁ μήτε θυσιαστήριον ἔχων, μήτε ἐκκλησίαν· οὐ δύναται δὲ χρῖσμα τὸ παράπαν παρ⟨ὰ⟩ τοῖς αἱρετικοῖς εἶναι. Πρόδηλον γάρ ἐστιν ἡμ⟨ῖν⟩ μηδαμῶς δύνασθαι παρ' ἐκείνοις ἁγιάζεσθ⟨αι⟩ ἔλαιον εἰς εὐχαριστίαν. Εἰδέναι γὰρ καὶ μ⟨ὴ⟩ ἀγνοεῖν ὀφείλομεν ὅτι γέγραπται, « Ἔλαι⟨ον⟩

of those who seem to have been baptized among heretics or schismatics, when they come to the Catholic Church, which is one, in which we are baptized and born again; and although we are persuaded that you yourselves, in doing those things, hold to the firmness of the Catholic Church, yet since you are in communion with us and have wished, out of our common love, to inquire about this, we put forward no recent opinion, nor one only now established, but one long ago tested with all exactness and care by our predecessors and observed by us; we share it with you and join you to it, voting now too for this, which we have always held firmly and securely: that no one can be baptized outside the Catholic Church, since there is one baptism, and it exists in the Catholic Church alone. For it is written: "They have forsaken Me, the fountain of living water, and have dug for themselves broken cisterns, which cannot hold water." And again the holy Scripture, forewarning, says: "Keep away from strange water, and do not drink from a strange fountain." "But the water must first be cleansed and sanctified by the priest, so that it may be able by its own baptism to wash away the sins of the man who is being baptized." And through Ezekiel the prophet the Lord says: "And I will sprinkle you with clean water, and I will cleanse you, and I will give you a new heart, and a new spirit I will give you." But how can he cleanse and sanctify water who is himself unclean, and with whom the Holy Spirit is not, since the Lord says in Numbers: "And all things which the unclean man touches shall be unclean"? How can one who baptizes give remission of sins to another, when he has not been able to lay aside his own sins outside the Church? But the very interrogation, too, which takes place in baptism is a witness to the truth. For when we say to the one being examined, "Do you believe that you receive eternal life and remission of sins?", we say nothing other than that it can be given in the Catholic Church. But among the heretics, where there is no Church, it is impossible to receive remission of sins. And for this reason the advocates of the heretics ought either to change the interrogation or to vindicate the truth. And it is necessary that the one who has been baptized be anointed, so that, having received the chrism, he may become a partaker of Christ. But the heretic cannot sanctify oil, since he has neither altar nor church; and there can be no chrism at all among the heretics. For it is quite plain to us that oil can in no way be sanctified among them for the eucharist. For we ought to know, and not be ignorant, that it is written: "Oil

Editors' notes and page, col. 1124

Page

running head: TICORUM BAPTISMATE. 1124 (left part of the running head cut off at the image edge)
marginal letters: A τῶν παρὰ τοῖς αἱρετικοῖς; B λῶς κρατοῦντες, μηδένα; C δώσω ὑμῖν. » Πῶς δὲ; D τοῦτο οἱ τῶν αἱρετικῶν
old-edition numerals: (none)

PL 3:1125

« ἁμαρτωλοῦ μὴ λιπανάτω τὴν κεφαλήν μου. » Ὃ δὴ καὶ πάλαι ἐμήνυσε τὸ Πνεῦμα τὸ ἅγιον ἐν Ψαλμοῖς, μήπως ἐξιχνιασθῇ τις, καὶ ὑπὸ τῆς εὐθείας ὁδοῦ πλανηθεὶς παρὰ τοῖς αἱρετικοῖς τοῖς τοῦ Χριστοῦ ἀντιπάλοις χρισθῇ, Πῶς δὲ εὔξεται ὑπὲρ τοῦ βαπτισθέντος οὐχὶ ἱερεύς, ἀλλ' ἱερόσυλος καὶ ἁμαρτωλὸς, λεγούσης τῆς Γραφῆς ὅτι « Ὁ Θεὸς ἁμαρτωλῶν οὐκ ἀκούει, ἀλλ' ἐάν τις θεοσεβὴς ᾖ, καὶ τὸ θέλημα αὐτοῦ ποιῇ, τούτου ἀκούει; » Διὰ τῆς ἁγίας Ἐκκλησίας νοοῦμεν ἄφεσιν ἁμαρτιῶν· τίς δὲ δύναται δοῦναι ὅπερ αὐτὸς οὐκ ἔχει; ἢ πῶς δύναται πνευματικὰ ἐργάζεσθαι ὁ ἀποβαλὼν Πνεῦμα ἅγιον; Διὰ τοῦτο καὶ ἀνανεοῦσθαι ὀφείλει ὁ πρὸς τὴν Ἐκκλησίαν ἐρχόμενος, ἵνα ἔσω διὰ τῶν ἁγίων ἁγιασθῇ. Γέγραπται γὰρ, ὅτι « Ἅγιοι ἔσεσθε, καθὼς, ἐγὼ ἅγιός εἰμι, » λέγει Κύριος. Ἵνα καὶ ὁ πλάνῃ βουκοληθεὶς ἐν τῷ ἀληθεῖ παὶ ἐκκλησιαστικῷ λαπτίσματι καὶ αὐτὸς τοῦτο ἀποδύσηται, ὅστις πρὸς Θεὸν ἐρχόμενος ἄνθρωπος, καὶ ἱερέα ἐπιζητῶν, ἐν πλάνῃ εὑρεθεὶς ἱεροσύλῳ προσέπεσε. Δοκιμάζειν γάρ ἐστι τὸ τῶν αἱρετικῶν βάπτισμα, τὸ συνευδοκεῖν τοῖς ὑπ' ἐκείνων βεβαπτισμένοις. Οὐ γὰρ δύναται ἐν μέρει ὑπερισχύειν. Εἰ ἠδυνήθη βαπτίσαι, ἴσχυσε καὶ ἅγιον Πνεῦμα δοῦναι· εἰ οὐκ ἠδυνήθη, ὅτι ἔξω ὢν Πνεῦμα ἅγιον οὐκ ἔχει, οὐ δύναται τὸν ἐρχόμενον βαπτίσαι, ἑνὸς ὄντος τοῦ βαρτίσματος, καὶ ἑνὸς ὄντος τοῦ ἁγίου Πνεύματος, καὶ μιᾶς, Ἐκκλησίας ὑπὸ Χριστοῦ τοῦ Κυρίου ἡμῶν ἐπάνω Πέτρου τοῦ ἀποστόλου, ἀρχῆθεν λέγοντος, ἑνότητος τεθεμελιωμένης. Καὶ διὰ τοῦτο τὰ ὑπ' αὐτῶν γινόμενα ψευδῆ καὶ κενὰ ὑπάρχοντα πάντα ἐστὶν ἀδόκιμα. Οὐδὲ γὰρ δύναται δεκτὸν καὶ αἱρετὸν εἶναι παρὰ Θεῷ τῶν ὑπ' ἐκείνων γινομένων, οὓς ὁ Κύριος πολεμίους καὶ ἀντιπάλους αὐτοῦ λέγει ἐν τοῖς Εὐαγγελίοις· « Ὁ μὴ ὢν μετ' ἐμοῦ κατ' ἐμοῦ ἐστι, καὶ ὁ μὴ συνάγων μετ' ἐμοῦ, σκορπίζει. » Καὶ ὁ μακάριος ἀπόστολος Ἰωάννης, ἐντολὰς Κυρίου τηρῶν, ἐν τῇ Ἐπιστολῇ προέγραψεν· « Ἠκούσατε ὅτι ὁ ἀντίχριστος ἔρχεται, καὶ νῦν δὲ ἀντίχριστοι πολλοὶ γεγόνασιν ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν. » Ἐξ ἡμῶν ἐξῆλθον, ἀλλ' οὐκ ἦσαν μεθ' ἡμῶν, ὅθεν καὶ ἡμεῖς συνιέναι ὀφείλομεν καὶ νοεῖν, εἰ οἱ ἐχθροὶ Κυρίου, καὶ οἱ ἀντίχριστοι ὠνομασμένοι, δυνατοὶ οὐκ εἶεν χάριν δοῦναι τοῦ Κυρίου, καὶ διὰ τοῦτο ἡμεῖς οἱ σὺν Κυρίῳ ἰόντες, καὶ ἑνότητα Κυρίου κρατοῦντες, καὶ κατὰ τὴν ἀξίαν αὐτοῦ χορηγούμενοι, τὴν ἱερατείαν αὐτοῦ ἐν τῇ Ἐκκλησίᾳ λειτουργοῦντες, ὅσα οἱ ἀντικείμενοι αὐτῷ, τουτέστι πολέμιοι καὶ ἀντίχριστοι ποιοῦσιν, ἀποδοκιμάσαι καὶ ἀποποιῆσαι καὶ ἀποῤῥίψαι, καὶ ὡς βέβηλα ἔχειν, ὀφείλομεν· καὶ τοῖς ἀπὸ πλάνης καὶ στρεβλότητος ἐρχομένοις ἐπὶ γνώσει τῆς ἀληθινῆς καὶ ἐκκλησιαστικῆς πίστεως δοῦναι καθόλου θείας δυνάμεως μυστήριον, ἑνότητός τε καὶ πίστεως καὶ ἀληθείας. »

of a sinner let it not anoint my head." This the Holy Spirit also indicated long ago in the Psalms, lest anyone be tracked off and, led astray from the straight way, be anointed among the heretics, the adversaries of Christ. And how will one who is not a priest, but a sacrilegious man and a sinner, pray for the person baptized, when Scripture says that "God does not hear sinners, but if anyone is God-fearing and does His will, him He hears"? Through the holy Church we understand the remission of sins; but who can give what he himself does not have? Or how can one who has cast away the Holy Spirit perform spiritual works? For this reason the one who comes to the Church ought also to be renewed, so that within he may be sanctified through the holy. For it is written that "You shall be holy, as I am holy," says the Lord. So that the one too who has been beguiled by error may himself put this off in the true and ecclesiastical baptism: whoever, as a man coming to God and seeking a priest, has been found in error and has fallen upon a sacrilegious one. For to approve the baptism of heretics is to consent with those baptized by them. For it cannot prevail in part. If he was able to baptize, he was able also to give the Holy Spirit; if he was not able, because being outside he does not have the Holy Spirit, he cannot baptize the one who comes, since the baptism is one, and the Holy Spirit is one, and the Church is one, founded by Christ our Lord upon Peter the apostle, as He says from the beginning, on unity. And therefore all the things done by them, being false and empty, are unapproved. For nothing of what is done by those whom the Lord calls His enemies and adversaries in the Gospels can be acceptable and choice before God: "He who is not with Me is against Me, and he who does not gather with Me scatters." And the blessed apostle John, keeping the commandments of the Lord, wrote beforehand in the Epistle: "You have heard that the Antichrist is coming, and now indeed many antichrists have arisen, whence we know that it is the last hour." They went out from us, but they were not with us; whence we too ought to understand and consider whether the enemies of the Lord, and those named antichrists, could be able to give the grace of the Lord; and for this reason we who walk with the Lord, and hold fast the unity of the Lord, and are supplied according to His worth, ministering His priesthood in the Church, ought to reject and repudiate and cast away, and to hold as profane, whatever those opposed to Him, that is, enemies and antichrists, do; and to those who come from error and perversity to the knowledge of the true and ecclesiastical faith we ought to give, altogether, the mystery of divine power, of unity and of faith and of truth."

Editors' notes and page, col. 1125

Footnotes

Scripture-reference notes (one line across the page foot). Calls 83 and 84 fall above the part of the page in the images. (printed under page 614)

(83) ‹anchor: (call not visible in the images)› · call in col 1125

Joan. IX, 31.

John 9:31.

(printed under page 614)

(84) ‹anchor: (call not visible in the images)› · call in col 1125

Levit. XI, 45.

Leviticus 11:45.

(printed under page 614)

Ancient version (Latin)

(none)

Page

running head: 1125 PARS I. — MONUMENTA (cut off at the right edge of the image)
marginal letters: A ‹« ἁμαρτωλοῦ μὴ λιπανάτω›; B ‹« ὅτι « Ἅγιοι ἔσεσθε›; C ‹« ἀρχῆθεν λέγοντος›; D ‹« καὶ οἱ ἀντίχριστοι ὠνομασμένοι›
old-edition numerals: (none)
misprints kept as printed (QA Q2a): παὶ (for καὶ) and λαπτίσματι (for βαπτίσματι), ἐν τῷ ἀληθεῖ ...; βαρτίσματος (for βαπτίσματος), ἑνὸς ὄντος ...

PL 3:1126

aliquis, et a recta via aberrans apud haereticos Christi adversarios inungatur. Quomodo autem pro eo qui baptizatus est precabitur, non sacerdos, sed sacrilegus, et peccator? dicente Scriptura, quod « Deus peccatores non audit: sed si quis est pius ac religiosus, et ejus voluntatem facit, eum audit? » Per sanctam Ecclesiam peccatorum remissionem intelligimus. Quis autem dare potest id quod ipse non habet? vel quomodo potest operari spiritualia, qui Spiritum sanctum abjecit? Et ideo etiam renovari debet, qui ad Ecclesiam accedit, ut intus per sanctos sanctificetur. Scriptum est enim: « Sancti eritis, sicut et ego sanctus sum, » dicit Dominus: ut qui in errore pastus est, in vero et ecclesiastico baptismate ipse quoque hoc exuat, qui homo ad Deum accedens, et sacerdotem quaerens, in errore inventus in sacrilegum incidit. Est enim haereticorum et schismaticorum haeresin approbare, eis, qui ab illis baptizati sunt, consentire. Non enim potest in parte valere. Si potuit baptizare, potuit et sanctum Spiritum dare: si hoc non potuit, quia, cum extra sit, Spiritum sanctum non habet, nec potest venientem baptizare; cum sit unus baptismus, et unus sanctus Spiritus, et una Ecclesia a Christo Domino nostro, id ab initio dicente, supra Petrum apostolum fundata unitate. Et ideo quae ab eis facta sunt, cum sint falsa et vana, omnia sunt reprobata. Neque enim Deo gratum et acceptum esse potest quidquam eorum quae ab illis fiunt, quos Dominus hostes et adversarios dicit in Evangeliis: « Qui non est mecum, contra me est: et qui non colligit mecum, dispergit. » Quin etiam beatus apostolus Joannes, praecepta Domini servans, in Epistola praescripsit: « Audivistis quod Antichristus venit, et nunc etiam multi antichristi facti sunt; unde cognoscimus quod extrema hora adest. » Ex nobis exierunt, sed non erant cum nobis, unde et nos intelligere et cogitare debemus, si Domini inimici, et qui antichristi sunt nominati, Domini gratiam dare non possunt; ideo nos, qui cum Domino simus, et Domini unitatem tenemus, ut pro ejus dignitate subministrantes, sacerdotium ejus in Ecclesia gerimus, quaecunque adversarii ejus, hoc est, hostes et antichristi faciunt, reprobare, removere, et abjicere, et pro profanis habere debemus: iisque, qui ab errore et perversitate ad verae et ecclesiasticae fidei cognitionem veniunt, divinae potentiae mysterium, unitatis et fidei et veritatis, omnino dare.

anyone, straying from the right way, should be anointed among heretics, the adversaries of Christ. But how will he pray for the one who has been baptized, being not a priest but a sacrilegious man and a sinner? since Scripture says that "God does not hear sinners: but if anyone is godly and religious, and does His will, him He hears"? By the holy Church we understand the remission of sins. But who can give what he himself does not have? or how can he work spiritual things who has cast off the Holy Spirit? And therefore he who comes to the Church must also be renewed, so that within he may be sanctified through the holy. For it is written: "You shall be holy, as I also am holy," says the Lord: so that he who has been fed in error may himself also put this off in the true and ecclesiastical baptism, he who, a man coming to God and seeking a priest, being found in error has fallen upon a sacrilegious man. For to give consent to those who have been baptized by them is to approve the heresy of heretics and schismatics. For it cannot be valid in part. If he was able to baptize, he was able also to give the Holy Spirit: if he was not able to do this, because, being outside, he does not have the Holy Spirit, neither can he baptize one who comes; since there is one baptism, and one Holy Spirit, and one Church founded by Christ our Lord upon the apostle Peter, He saying this from the beginning, in unity. And therefore the things that have been done by them, since they are false and empty, are all reprobated. For nothing of the things which are done by those whom the Lord calls enemies and adversaries in the Gospels can be pleasing and acceptable to God: "He who is not with Me is against Me: and he who does not gather with Me scatters." Moreover the blessed apostle John also, keeping the precepts of the Lord, prescribed in his Epistle: "You have heard that Antichrist comes, and now also many antichrists have come to be; whence we know that the last hour is at hand." They went out from us, but they were not with us, whence we too must understand and consider that, if the enemies of the Lord, and those who have been named antichrists, cannot give the grace of the Lord, therefore we, who are with the Lord, and hold the unity of the Lord, as, ministering according to His dignity, we bear His priesthood in the Church, must reject, remove and cast away, and hold as profane, whatever His adversaries, that is, the enemies and antichrists, do: and to those who come from error and perversity to the knowledge of the true and ecclesiastical faith we must by all means give the mystery of divine power, of unity and of faith and of truth.

Editors' notes and page, col. 1126

Footnotes

(85) ‹anchor: colligit mecum, dispergit› · call in col 1126

Matth. XII, 30.

Matthew 12:30.

(printed under page 614)

(86) ‹anchor: extrema hora adest› · call in col 1126

Joan. II, 18.

John 2:18 (as printed; the quotation is from 1 John 2:18).

(printed under page 614)

Page

running head: MONUMENTA VETERUM. 1126
marginal letters: A «aliquis, et a recta via aberrans»; B «ut qui in errore pastus est»; C «que enim Deo gratum et acceptum»; D «tenemus, ut pro ejus dignitate»
old-edition numerals: 367 after ‹eorum›

PL 3:1127

BALS. Scriptum est in prooemio quam ob causam praesens epistola fuit edita: et ipsa quidem statuit, ut qui ad catholicam Ecclesiam ab haereticis vel schismaticis accedunt, baptizentur, etiamsi ab illis prius baptizati fuerint. Septimus autem canon secundae synodi universalis eorum, qui baptizari et qui non baptizari debent, differentiam constituens, alia quaedam praecipit. Lege ergo eum, et mentem adhibe iis quae in ipso sunt posteriora. Lege ergo etiam 2 canonem synodi quae est in Trullo, et scies, quod qu⟨ae in⟩ hac epistola continentur, ab omnibus Patribus admissa non sunt. Sic enim dicit, ipsis verbis: Praeterea autem et a Cypriano, qui Afrorum regionis episcopus fuit et martyr, et a synodo, quae ab illo habita est, editum canonem, qui in praedictorum praesulum locis, iisque solis, juxta illis traditam consuetudinem, obtinuit. Hinc ergo notatur, quod a principio non erat in usu apud omnes hic canon. Nota autem, quod Afri dicuntur Carthaginenses. Quia autem in nonnullis exemplaribus aperte descriptae inveniuntur 84 episcoporum sententiae, qui in eadem fuerunt opinione cum sancto Cypriano: eramus eas quoque scripturi et interpretaturi: sed quia, ut dictum est, septimus secundae synodi canon alia quaedam constituit ab iis, quae hac praesenti epistola con⟨t⟩inentur, de haereticis et schismaticis qui ad fidem accedunt, praetermissa est eorum expositio.

BALS. It has been written in the preface for what reason the present letter was issued: and it indeed lays down that those who come over to the catholic Church from heretics or schismatics are to be baptized, even if they have previously been baptized by them. But the seventh canon of the second universal synod, establishing a distinction between those who ought to be baptized and those who ought not to be baptized, prescribes certain other things. Read it, therefore, and pay attention to the later parts in it. Read, therefore, also the 2nd canon of the synod that is in Trullo, and you will know that the things contained in this letter were not admitted by all the Fathers. For it says thus, in its very words: Moreover also the canon issued by Cyprian, who was bishop of the region of the Africans and a martyr, and by the synod which was held by him, which prevailed in the places of the aforesaid prelates, and in them alone, according to the custom handed down to them. From this, therefore, it is noted that from the beginning this canon was not in use among all. But note that the Africans are called Carthaginians. And since in some copies there are found, plainly written out, the opinions of 84 bishops who were of the same view as Saint Cyprian, we were about to write these out too and interpret them; but since, as has been said, the seventh canon of the second synod laid down certain things other than those which are contained in this present letter concerning heretics and schismatics who come to the faith, the exposition of them has been omitted.

ZONAR. Epistola haec quoscunque ab haereticis aut schismaticis baptizatos, si ad Ecclesiam catholicam se recipiant, iterum baptizari jubet. eamque sententiam variis epichirematibus, enthymematis Scripturaeque testimoniis confirmat. At vero secunda oecumenica synodus canone septimo, non omnes, qui ex haeresi demigrant, baptismo iterum expiandos, sed alios quidem, si datis libellis suam praeterea quisque haeresin, omnemque a catholica et apostolica Dei Ecclesia alienum errorem exsecrentur, charactere notatos, hoc est sancto chrismate inunctos admitti oportere decernit; alios vero omnes, ex quibus nonnullos nominatim designat, baptizari, atque ut Graecos admitti, jubet. Qui quidem etiam canon suo loco explicatus est. Unde ejus canonis constitutionem a sanctis postea Patribus receptam haud fuisse facile apparet. Cum igitur de eadem re duae synodi contraria i⟨n⟩ter se decreta protulerint, potior habenda est secundae synodi constitutio, quippe quae et prosterior fuit, et oecumenica, in qua omnes scilicet quicunque patriarchicam sedem obtinent, aut ipsimet patriarchae, aut ipsorum legati adfueruut. Porro hunc canonem nequaquam a sanctis Patribus universis receptum fuisse, vel ex secundo canone synodi in Trullo habitae, quae sexta dicitur, intelligi licet. Ibi namque sancti Patres iis canonibus, quorum rata auctoritas esse debet, sigillatim enumeratis, de hoc canone totidem omnino verbis ita prouuntiant. Praeterea

ZONAR. This letter orders that all who have been baptized by heretics or schismatics, if they betake themselves to the catholic Church, be baptized again; and it confirms this opinion with various arguments, enthymemes and testimonies of Scripture. But the second ecumenical synod, in its seventh canon, decrees that not all who depart from heresy are to be cleansed again by baptism, but that some, if, having handed in written statements, they each besides execrate their own heresy and every error alien to the catholic and apostolic Church of God, ought to be admitted marked with the seal, that is, anointed with the holy chrism; but it orders that all the others, some of whom it designates by name, be baptized and admitted as Greeks. This canon too has been explained in its own place. Whence it readily appears that the enactment of that canon was not afterwards received by the holy Fathers. Since, therefore, two synods have put forth decrees contrary to each other on the same matter, the enactment of the second synod is to be held the stronger, inasmuch as it was both the later and ecumenical, at which, namely, all who hold a patriarchal see were present, either the patriarchs themselves or their legates. Furthermore, that this canon was by no means received by all the holy Fathers may be understood even from the second canon of the synod held in Trullo, which is called the sixth. For there the holy Fathers, having enumerated one by one those canons whose authority ought to be ratified, pronounce thus concerning this canon in exactly so many words: Moreover

Editors' notes and page, col. 1127

Page

running head: DE HÆRETICORUM BA (cut off at the image edge)
marginal letters: A ‹BALS. Scriptum est in prooemio›; B ‹locis, iisque solis›; C ‹aut schismaticis baptizatos›; D ‹facile apparet. Cum igitur›
old-edition numerals: 368 after ‹canone›
other: "qu⟨ae in⟩ hac": type damaged, reading supplied, UNSURE; "con⟨t⟩inentur" and "i⟨n⟩ter": letters lost to damaged type; "eramus" read through worn type (looks like "cramus"); "prouuntiant" read as printed, UNSURE whether worn n; "eamque" lowercase after full stop as printed; the parallel Greek text cut off at the right edge is not set; no full-width line and no editors' matter in this column

PL 3:1128

ΒΑΛΣ. Ἐν τῷ προοιμίῳ γέγραπται τίνος χάριν ἡ παροῦσα ἐξετέθη ἐπιστολή· καὶ αὕτη μὲν διορίζεται τοὺς προσερχομένους τῇ καθολικῇ Ἐκκλησίᾳ ἀπὸ αἱρετικῶν ἢ σχισματικῶν βαπτίζεσθαι, κἂν ὑπ' ἐκείνων προεβαπτίσθησαν· ὁ δὲ ζʹ κανὼν τῆς οἰκουμενικῆς βʹ συνόδου, ποιούμενος διαίρεσιν τῶν ὀφειλόντων βαπτίζεσθαι καὶ μὴ, ἕτερά τινα παρακελεύεται. Ἀνάγνωθι οὖν τοῦτον, καὶ πρόσαχες τοῖς ἐν αὐτῷ μεταγενεστέροις οὖσιν. Ἀνάγνωθι καὶ τὸν βʹ κανόνα τῆς ἐν τῷ Τρούλλῳ συνόδου, καὶ μάθῃς ὅτι τὰ τῆς παρούσης ἐπιστολῆς οὐκ ἐδέχθησαν παρὰ πάντων τῶν Πατέρων. Φησὶ γὰρ οὕτω ῥήμασιν αὐτοῖς· Ἔτι μὴν καὶ τὸν ὑπὸ Κυπριανοῦ, γενομένου ἐπισκόπου τῆς Ἄφρων χώρας καὶ μάρτυρος, καὶ τῆς κατ' αὐτὸν συνόδου ἐκτεθέντα κανόνα ὃς καὶ ἐν τοῖς τῶν προειρημένων προέδρων τόποις καὶ μόνοις κατὰ τὸ παραδοθὲν αὐτοῖς ἔθος ἐκράτησε. Δείκνυται οὖν ἐντεῦθεν ὅτι ἀρχῆθεν οὐ παρὰ πᾶσιν ἦν ἐνεργῶν ὁ κανών. Σημείωσαι δὲ ὅτι Ἄφροι λέγονται οἱ Καρχηδόνιοι. Ἐπὶ δὲ ἔν τισιν ἀντιγράφοις ῥητῶς εὑρίσκονται καταγεγραμμέναι αἱ τῶν ὀγδοήκοντα πρὸς τοῖς τέσσαρσιν ἐπισκόποις γνῶμαι τῶν συνομογνωμονησάντων μετὰ τοῦ ἁγίου Κυπριανοῦ, ἐμέλλομεν καὶ ταύτας γράψαι καὶ ἑρμηνεῦσαι· ὅτι δὲ, ὡς εἴρηται, ὁ ζʹ κανὼν τῆς βʹ συνόδου ἕτερά τίνα ἐθέσπισε παρὰ τὰ περιεχόμενα τῇ παρούσῃ ἐπιστολῇ χάριν τῶν προσερχομένων τῇ πίστει αἱρετικῶν καὶ σχισματικῶν, παρείθη ἡ τούτων ἐξήγησις.

BALSAMON. In the preface it is written for what reason the present letter was set forth; and this letter decrees that those who come to the Catholic Church from heretics or schismatics are to be baptized, even if they were previously baptized by them; but the 7th canon of the second ecumenical council, making a distinction between those who ought to be baptized and those who ought not, prescribes certain other things. Read it, therefore, and attend to its contents, as they are later. Read also the 2nd canon of the council in Trullo, and you will learn that the contents of the present letter were not accepted by all the Fathers. For it says in these very words: 'Moreover also the canon set forth by Cyprian, who was bishop of the country of the Afri and a martyr, and by the council held under him, which prevailed only in the places of the aforesaid presiding bishops, according to the custom handed down to them.' It is shown from this, therefore, that from the beginning the canon was not in force among all. Note also that the Carthaginians are called Afri. Since in some copies the opinions of the eighty-four bishops who agreed with the holy Cyprian are found expressly written down, we were going to write these out too and interpret them; but because, as has been said, the 7th canon of the 2nd council decreed certain other things, contrary to what is contained in the present letter, concerning heretics and schismatics who come to the faith, the explanation of these has been omitted.

ΖΩΝΑΡ. Αὕτη ἡ ἐπιστολὴ καθάπαξ τοὺς ὑπὸ αἱρετικῶν ἢ σχισματικῶν βαπτισθέντας προσερχομένους τῇ καθολικῇ Ἐκκλησίᾳ βαπτίζεσθαι διατάττεται, καὶ ἐκ διαφόρων ἐνθυμημάτων καὶ ἐπιχειρημάτων καὶ ῥητῶν γραφικῶν τὸν οἰκεῖον λόγον κατασκευάζει. Ἡ δὲ δευτέρα οἰκουμενικὴ σύνοδος, ἐν κανόνι αὐτῆς ἑβδόμῳ οὐ πάντας ἐξ αἱρέσεων ἐπιστρέφοντας ἄνωθεν κελεύει βαπτίζεσθαι, ἀλλ' ἀπαριθμεῖ τινας μὲν δεῖ δέχεσθαι διδόντας λιβέλλους, καὶ ἀναθεματίζοντας τήν τε οἰκείαν αἵρεσιν ἕκαστον, καὶ πᾶσαν μὴ φρονοῦσαν ὡς ἡ ἁγία τοῦ θεοῦ καθολικὴ καὶ ἀποστολικὴ Ἐκκλησία φρονεῖ, σφραγιζομένους ἤτοι χριομένους τῷ ἁγίῳ μύρῳ· τοὺς δὲ λοιποὺς πάντας, ὧν τινας καὶ ὀνομαστὶ καταλέγει, βαπτίζεσθαι ὁρίζεται, δεχομένους ὡς Ἕλληνας· ὃς δῆτα κανὼν καὶ ἐν τῷ ἰδίῳ τόπῳ ἐξήγηται. Ὅθεν φαίνεται ὅτι οὐκ ἐδέχθη παρὰ τῶν μετέπειτα ἁγίων Πατέρων ἡ διαταγὴ αὕτη. Ἐναντία τοίνυν ἐν τούτῳ τῷ κεφαλαίῳ τῶν δύο συνόδων εἰσαγουσῶν, τὰ τῆς δευτέρας κρατεῖ συνόδου, ὅτι τε μεταγενεστέρα ἐστὶ, καὶ ὅτι οἰκουμενικὴ, ἐν ᾗ πάντως ἐκ πάντων τῶν πατριαρχικῶν θρόνων συνῆσαν ἢ οἱ πατριάρχαι αὐτοὶ, ἢ τοποτηρηταί. Ὅτι δὲ οὐκ ἐδέχθη ὁ παρὼν κανὼν παρὰ πάντων τῶν ἁγίων Πατέρων, δηλοῦται καὶ ἐκ τοῦ δευτέρου κανόνος τῆς ἐν τῷ Τρούλλῳ γενομένης συνόδου λεγομένης ἕκτης. Ἀπαρίθμησιν γὰρ ἐν αὐτῷ οἱ συνόδου ἅγιοι Πατέρες ἐκείνης ποιούμενοι τῶν δσειλόντων κρατεῖν κανόνων, ταῦτα περὶ τοῦ κανόνος τούτου ῥήμασιν αὐτοῖς διεξίασιν· ἔτι μὴν καὶ τὸν ὑπὸ Κυπριανοῦ τοῦ

ZONARAS. This letter ordains that those baptized by heretics or schismatics who come to the Catholic Church are to be baptized without exception, and it builds up its own argument from various reasonings and arguments and passages of Scripture. But the second ecumenical council, in its seventh canon, does not order all who return from heresies to be baptized anew, but enumerates some whom one must receive when they hand in written statements and each anathematizes both his own heresy and every heresy that does not think as the holy catholic and apostolic Church of God thinks, being sealed, that is, anointed with the holy chrism; but all the rest, some of whom it also lists by name, it decrees are to be baptized, receiving them as pagans; which canon has indeed been explained in its own place. Hence it appears that this ordinance was not accepted by the holy Fathers who came afterwards. Since, then, the two councils introduce contrary things on this head, the decisions of the second council prevail, both because it is later and because it is ecumenical, at which there assembled from all the patriarchal sees without exception either the patriarchs themselves or their representatives. That the present canon was not accepted by all the holy Fathers is shown also from the second canon of the council held in Trullo, called the sixth. For the holy Fathers of that council, making in it an enumeration of the canons that ought to prevail, set out the following about this canon in these very words: 'Moreover also the canon by Cyprian, who

Editors' notes and page, col. 1128

Page

running head: [cut off]ETICORUM BAPTISMATE. 1128
marginal letters: A ‹ΒΑΛΣ. Ἐν τῷ προοιμίῳ›; B ‹ἐν τοῖς τῶν προειρημένων›; C ‹τικῶν ἢ σχισματικῶν βαπτισθέντας›; D ‹ἁγίων Πατέρων ἡ διαταγὴ αὕτη›
old-edition numerals: (none)
other: column 1128 is the Greek column (Balsamon and Zonaras on the canon), set in Greek as printed; the Latin version stands in the adjacent column 1127, cut off at the left edge of the images and not set. The running head is cut off at the left; only "ETICORUM BAPTISMATE." is visible, and the bold "368" in the margin belongs to the Latin column. πρόσαχες is set as printed; the α could be a damaged σ. The accent on τίνος is faint on the page. "οἱ συνόδου" is printed without τῆς and is set as printed. Several words have damaged type but are clearly legible: ἐνεργῶν ὁ, ἐνθυμημάτων, ῥητῶν, ἐδέχθη. The column ends mid-sentence with "τοῦ".
misprints kept as printed: δσειλόντων (for ὀφειλόντων), in Zonaras; πρόσαχες (for πρόσχες), in Balsamon; Ἐπὶ δὲ (for Ἐπεὶ δὲ), ἐπισκόποις (for ἐπισκόπων) and ἕτερά τίνα ἐθέσπισε (accented enclitic; the earlier ἕτερά τινα παρακελεύεται is unaccented), in Balsamon (QA Q2a; τίνα UNSURE: the accent is small in the scan).
other: graves before commas set as printed (QA Q1).

PL 3:1129

γενομένου ἀρχιεπισκόπου τῆς Ἄφρων χώρας καὶ μάρτυρος, καὶ τῆς κατ' αὐτὸν συνόδου, ἐκτεθέντα κανόνα, ὃς ἐν τοῖς τῶν προέδρων τόποις καὶ μόνοις κατὰ τὸ παραδοθὲν αὐτοῖς ἔθος ἐκράτησεν. Ἐντεῦθεν οὖν δείκνυται ὅτι καὶ ἀρχῆθεν οὐ παρὰ πᾶσιν ἦν ἐνεργῶν ὁ κανών. Ταῦτα μὲν οὖν τὰ τῆς ἐπιστολῆς· αἱ δὲ ἐν τῇ κοινη διασκέψει δοθεῖσαι γνῶμαι παρ' ἑκάστου τῶν ἐν τῇ συνόδῳ συνειλεγμένων ἔχουσιν οὕτω κατ' ἐπιτομήν.

was archbishop of the country of the Africans and a martyr, and by the synod held under him, set forth, which prevailed in the places of those presidents and in them alone, according to the custom handed down to them.' From this, then, it is shown that even from the beginning the canon was not in force among all. Such, then, is the content of the letter; and the opinions given in the common deliberation by each of those gathered in the synod run thus, in summary.

Κυπριανὸς εἶπεν.

Cyprian said.

Ἠκούσατε, ἀγαπητοὶ συνεπίσκοποι, τί μοι ἔγραψεν Ἰοβιανὸς ὁ συνεπίσκοπος ἡμῶν συμβουλὴν παρὰ τῆς μετριότητός μου βουλόμενος λαβεῖν περὶ τοῦ ἀνοσίου καὶ ἀνόμου βαπτίσματος τῶν αἱρετικῶν, καὶ τί ἐγὼ αὐτῷ ἀντέγραψα, δογματίζων, δ' ἅπαξ καὶ δεύτερον καὶ πολλάκις ἐκρίναμεν, τοὺς αἱρετικοὺς τοὺς προσερχομένους τῇ Ἐκκλησίᾳ βαπτίσματι βαπτίζεσθαι δεῖν καὶ ἁγιάζεσθαι. Ἔπειτα δὲ ἀνεγνώσθη ὑμῖν καὶ ἄλλα γράμματα Ἰοβιανοῦ, δ' ὧν κατὰ τὸ αὐτοῦ εὐσεβὲς ἀντίγραμμα οὐ μόνον ἡμῖν συνευδόκησεν, ἀλλὰ καὶ τῇ ἐπιγνώσει τῆς ἀληθείας χάριν ὡμολόγησεν. Ὑπόλοιπον οὖν περὶ αὐτοῦ τί ἕκαστος ἡμῶν φρονεῖ εἰπεῖν, μηδενὸς ἀφ' ἡμῶν ἐν τούτῳ κρινομένου, μηδέ, εἰ ἐναντία φρονοίη, καὶ ἀκοινωνήτου γινομένου. Οὔτε γάρ τις ἐπίσκοπον ἑαυτὸν καθίστησιν, οὐδὲ τυραννικῇ αὐθαδείᾳ εἰς ἀπάγκην τοῦ ἕπεσθαι αὐτῷ τοὺς συνεπισκόπους βιάζεται, ὁπότε εἷς ἕκαστος ἐπίσκοπος ἐξουσίαν ἔχει πράττειν ἐλευθερίως ἃ φρονεῖ. Ὡς γὰρ αὐτὸς ἄλλον κρῖναι οὐ δύναται, οὕτως οὐδὲ ὑπὸ ἄλλου κριθῆναι. Περιμένομεν γὰρ πάντες τὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ κρίσιν, ὃς μόνος ἐξουσίαν ἔχει ἐπίσκοπον καθιστᾷν ἐν τῇ αὐτοῦ Ἐκκλησίᾳ καὶ ἑνὸς ἑκάστου τὴν πρᾶξιν ἐξετάζειν καὶ δοκιμάζειν.

You have heard, beloved fellow bishops, what Jobianus our fellow bishop wrote to me, wishing to receive counsel from my humble self concerning the unholy and lawless baptism of the heretics, and what I wrote back to him, laying down as doctrine what we have decided once and a second time and many times, that the heretics who come to the Church must be baptized with baptism and sanctified. Then there were also read to you other letters of Jobianus, through which, in accordance with his pious reply, he not only agreed with us but also confessed his thanks for the knowledge of the truth. It remains, then, for each of us to say what he thinks about this matter, no one being judged by us in this, nor, if he should think the contrary, being made excommunicate either. For no one makes himself a bishop, nor with tyrannical arrogance forces his fellow bishops into the necessity of following him, since every single bishop has authority to do freely what he thinks. For just as he himself cannot judge another, so neither can he be judged by another. For we all await the judgement of our Lord Jesus Christ, Who alone has authority to appoint a bishop in His Church and to examine and test the conduct of each one.

Καικίλλιος Λιβεράριος εἶπεν.

Caecilius Liberarius said.

Ἓν βάπτισμα ἐν μόνῃ τῇ Ἐκκλησίᾳ, οἶδα, καὶ ἐκτὸς τῆς Ἐκκλησίας οὐδαμοῦ. Ἔνθα γὰρ ἐστὶ τὸ ἓν βάπτισμα, ὄντως καὶ ἐλπὶς ἀληθείας ἐστὶ, καὶ πίστις. Οὕτω γὰρ γέγραπται, Μία πίστις, ἓν βάπτισμα. Οὐ γὰρ τοῖς αἱρετικοῖς, παρ' οἷς οὐδεμία πίστις καὶ ἐλπίς, ὅπου πάντα ψευδῆ, ὅπου ἐξορκίζει δαιμονιζόμενος, μυστήριον ἐρωτᾷ, οὗ τὸ στόμα λοιμώδη καὶ ἰώδη φθέγγεται· πίστιν δὲ δίδωσιν ἄπιστος, ἄφεσιν ἁμαρτιῶν παρέχει ἁμαρτωλὸς, καὶ εἰς ὄνομα Χριστοῦ βασπτίζει ἀντίχριστος, ὑπισχνεῖται ζωὴν νεκρὸς, εἰρήνην δίδωσιν εἰρήνης ἀλλότριος, Θεὸν ἐπικαλεῖται βλάσφημος, ἱερατείᾳ κέχρηται ἀσεβής. Οἱ αὐτοῖς συνηγοροῦντες εἰπάτωσαν ταῦτα πάντα ψευδῆ εἶναι περὶ τῶν αἱρετικῶν. Ἰδοὺ τίσιν ἀναγκάζεται ἡ Ἐκκλησία συνευδοκεῖν, ἵνα χωρὶς βαπτίσματος καὶ ἀφέσεως ἁμαρτιῶν τοιούτοις συγκοινωνήσῃ. Ὅθεν, ἀδελφοί, φεύγειν καὶ ἐκκλίνειν ὀφείλομεν, καὶ χωρίζειν ἑαυτοὺς ἀπὸ τοιούτων πλημμελημάτων, καὶ ἓν βάπτισμα κατέχειν τὸ μόνον ἐν τῇ Ἐκκλησίᾳ τοῦ Θεοῦ δεδωρημένον.

One baptism, I know, is in the Church alone, and outside the Church nowhere. For where the one baptism is, there truly are also the hope of truth and faith. For thus it is written: One faith, one baptism. For not with the heretics, among whom there is no faith and no hope, where all things are false, where one possessed by a demon exorcizes, puts the question of the sacrament, one whose mouth utters pestilent and poisonous things; and the faithless gives faith, the sinner grants forgiveness of sins, and the antichrist baptizes in the name of Christ, the dead promises life, the stranger to peace gives peace, the blasphemer calls upon God, the impious exercises the priesthood. Let those who plead their cause say that all these things are false concerning the heretics. See with what sort of people the Church is compelled to agree, so as to hold communion with such without baptism and forgiveness of sins. Wherefore, brethren, we ought to flee and turn aside, and to separate ourselves from such offences, and to hold fast the one baptism, granted only in the Church of God.

Editors' notes and page, col. 1129

Page

running head: 1129 PARS I. — MONUMENTA (cut off at the right edge)
marginal letters: A γενομένου ἀρχιεπισκόπου; B καὶ τί ἐγὼ αὐτῷ ἀντέγραψα; C ναι. Περιμένομεν γὰρ πάντες; D λὸς, καὶ εἰς ὄνομα Χριστοῦ
old-edition numerals: (none)

PL 3:1130

vero, inquiunt, et a Cypriano, qui Afrorum regionis fuit archiepiscopus et martyr, et a synodo, quae sub eo fuit, editum canonem, qui in illorum praesulum locis tantummodo juxta traditam ab eis consuetudinem servatus est. Ex hoc loco igitur, primis quoque temporibus canonem hunc nequaquam apud omnes valuisse, facile apparet. Hic igitur est textus epistolae: quae vero in communi disceptatione dicta sunt a singulis, qui in synodo convenerant, ita se habent.

but, they say, the canon issued by Cyprian, who was archbishop of the region of the Africans and a martyr, and by the synod which was held under him, was observed only in the places of those prelates, according to the custom handed down by them. From this passage, therefore, it is readily apparent that even in the earliest times this canon by no means had force among all. This, then, is the text of the letter; and what was said in the common debate by the individuals who had assembled in the synod is as follows.

Cyprianus dixit.

Cyprian said.

Audisti, dilectissimi coepiscopi, quid mihi Jovianus coepiscopus noster, de illicito et profano haereticorum baptismo mediocritatem nostram consulens, scripserit, et quid ego ei rescripserim, censens scilicet, quod semel atque iterum et saepe censuimus, haereticos ad Ecclesiam venientes baptismo (Ecclesiae) baptizari et sanctificari oportere. Item lectae sunt vobis et aliae litterae Joviani, quibus pro sua sincera et religiosa devotione ad epistolam nostram rescribens, non tantum nobis consensit, sed etiam veritate instructum se esse gratias egit. Superest de hac ipsa re, quid singuli sentiamus, proferre, neminem judicantes, aut a jure communionis, si diversum senserit, amoventes. Neque enim quisquam episcopum se constituit, aut tyrannico terrore ad obsequendi necessitatem coepiscopos suos adigit, quandoquidem omnis episcopus potestatem habet libere faciendi quae sentit. Ut ipse enim alium judicare non potest, sic nec ab alio judicari. Nam omnes exspectamus judicium Domini nostri Jesu Christi, qui solus potestatem habet in Ecclesia sua episcopum constituendi, et acta uniuscujusque examinandi et judicandi.

You have heard, most beloved fellow bishops, what Jovianus our fellow bishop wrote to me, consulting our humble self about the unlawful and profane baptism of heretics, and what I wrote back to him, judging, namely, as we have judged once and again and often, that heretics coming to the Church ought to be baptized and sanctified with the baptism (of the Church). Likewise other letters of Jovianus have been read to you, in which, writing back to our letter out of his sincere and religious devotion, he not only agreed with us but also gave thanks that he had been instructed in the truth. It remains that we each bring forward what we think on this very matter, judging no one, nor removing anyone from the right of communion if he should think differently. For no one makes himself a bishop, or by tyrannical terror forces his fellow bishops to the necessity of obeying, since every bishop has the power of doing freely what he thinks. For just as he cannot judge another, so neither can he be judged by another. For we all await the judgement of our Lord Jesus Christ, Who alone has the power in His Church of appointing a bishop, and of examining and judging the acts of each one.

Caecilius Liberarius dixit.

Caecilius Liberarius said.

Ego unum baptisma in Ecclesia sola scio; et extra Ecclesiam nullibi. Ibi enim est unum baptisma, ubi spes vera et fides certa. Sic enim scriptum est: Una fides, unum baptisma. Non enim apud haereticos, ubi spes nulla est, et fides falsa: ubi omnia per mendacium aguntur, ubi exorcizat daemoniacus, sacramentum interrogat, cujus os pestilentia et venenosa eructat: fidem autem dat infidelis, veniam delictorum tribuit sceleratus, et in nomine Christi baptizat Antichristus, vitam pollicetur mortuus pacem dat impacificus, Deum invocat blasphemus, sacerdotium administrat profanus. Dicant, qui illis astipulantur, haec omnia falsa esse de haereticis. Ecce quibus Ecclesia consentire cogitur, ut sine baptimo ac venia delictorum cum talibus communicet. Quam rem, fratres, fugere ac vitare debemus, et a tanto scelere nos separare, et unum baptisma tenere, quod solum Ecclesiae Dei concessum est.

I know one baptism in the Church alone, and nowhere outside the Church. For there is one baptism where there is true hope and sure faith. For thus it is written: One faith, one baptism. For it is not among heretics, where there is no hope and the faith is false; where all things are done through falsehood, where one possessed by a demon exorcizes, where he puts the sacramental questions whose mouth belches out pestilent and poisonous things; where an unbeliever gives faith, a criminal grants pardon of sins, and Antichrist baptizes in the name of Christ, a dead man promises life, an unpeaceable man gives peace, a blasphemer calls upon God, a profane man administers the priesthood. Let those who side with them say that all these things are false concerning heretics. See with whom the Church is compelled to agree, so that without baptism and pardon of sins it should hold communion with such men. This thing, brethren, we ought to flee and avoid, and to separate ourselves from so great a crime, and to hold the one baptism which has been granted to the Church of God alone.

Editors' notes and page, col. 1130

Footnotes

(87) ‹anchor: Una fides, unum baptisma› · call in col 1130 (printed there as "17", a misprint for 87)

Ephes. IV, 5.

Ephesians 4:5.

(printed under page 616)

Page

running head: MONUMENTA VETERUM. 1130
marginal letters: A ‹vero, inquiunt, et a Cypriano›; B ‹censens scilicet, quod semel›; C ‹mus judicium Domini nostri›; D ‹in nomine Christi baptizat›
old-edition numerals: (none)

PL 3:1131

Priamus a Mastripa dixit.

Priamus of Mastripa said.

Censeo omnem hominem ab haeresi venientem baptizandum. Frustra enim illic putat esse baptizatum, cum non sit nisi unum baptisma in Ecclesia sola: quia et Deus unus et baptisma unum et Ecclesia una, in qua baptisma et sanctificatio, et quaecunque alia ad salutem et vitam aeternam spectant, perficiuntur. Nam quae extra Ecclesiam exercentur, nullum habent salutis effectum.

I judge that every man coming from heresy must be baptized. For in vain does he think that he has been baptized there, since there is only one baptism, in the Church alone: because there is both one God and one baptism and one Church, in which baptism and sanctification, and whatever else pertains to salvation and eternal life, are accomplished. For the things that are performed outside the Church have no effect of salvation.

Polycarpus ab Adrumeto dixit.

Polycarp of Hadrumetum said.

Qui haereticorum baptisma probant, nostrum reprobum efficiunt.

Those who approve the baptism of heretics make ours reprobate.

Novatus a Thannubasilio dixit.

Novatus of Thannubasilium said.

Licet sciamus omnem Scripturam testimonium reddere de salutari baptismo: debemus tamen fidem nostram exprimere, ut haereticos et schismaticos ad Ecclesiam venientes, post falsum eorum baptisma vero baptizemus. Ideoque omnes, qui inde ad Ecclesiam conversi sunt, ipse baptizavi, et quicunque ex clero ordinati videbantur inter laicos recepi.

Although we know that all Scripture bears witness concerning saving baptism, we ought nevertheless to express our faith, that we should baptize heretics and schismatics coming to the Church with true [baptism] after their false baptism. And therefore all who have been converted from there to the Church I myself have baptized, and whoever seemed to have been ordained from the clergy I have received among the laity.

Nemesianus a Thubunis dixit.

Nemesianus of Thubunae said.

Baptisma, quod dat haereticus et schismaticus, non esse verum, ubique in Sripturis sanctis declaratum est: quoniam ipsi praepositi eorum falsi christi sunt et falsi prophetae.

That the baptism which a heretic and schismatic gives is not true has been declared everywhere in the holy Scriptures: since their very leaders are false christs and false prophets.

Januarius a Laba dixit.

Januarius of Laba said.

Secundum Scripturarum sanctarum auctoritatem decerno haereticos omnes baptizandos, et sic in Ecclesiam sanctam admittendos.

According to the authority of the holy Scriptures I decree that all heretics must be baptized, and so admitted into the holy Church.

Lucius a Castragalba dixit.

Lucius of Castra Galbae said.

Dominus in Evangelio dixit: Vos estis sal terrae: si autem sal infatuatum fuerit, in quo salietur? Cum igitur manifestum sit haereticos, id est hostes Dei, non posse quemquam spirituali confessione vivificare, quod infatuati sint et extra Ecclesiam; accedentes eos sancto baptismate baptizare debemus.

The Lord said in the Gospel: You are the salt of the earth: but if the salt has become insipid, with what will it be salted? Since therefore it is manifest that heretics, that is, enemies of God, cannot give life to anyone by a spiritual confession, because they have become insipid and are outside the Church, we ought to baptize them with holy baptism when they come to us.

Crescens a Creta dixit.

Crescens of Creta said.

Censeo et ipse haereticos et schismaticos, qui ad catholicam Ecclesiam voluerint venire, non ante recipiendos, quam exorcizati et baptizati fuerint; exceptis iis, qui in Ecclesia fuerint ante baptizati, et ab ea defecerint. Hi enim poenitentiam agentes per manuum impositionem solam Ecclesiae reconciliari debent.

I too judge that heretics and schismatics who wish to come to the Catholic Church are not to be received before they have been exorcized and baptized; except those who had previously been baptized in the Church and have fallen away from it. For these, doing penance, ought to be reconciled to the Church by the imposition of hands alone.

Nicomedes a Sergomeis dixit.

Nicomedes of Sergomeis said.

Mea sententia haec est: Ut haeretici ad Ecclesiam venientes baptizentur eo quod nullam foris peccatorum remissionem consecuti sint ab haereticis baptizati.

My judgement is this: that heretics coming to the Church be baptized, because, having been baptized outside by heretics, they have obtained no remission of sins.

Secundianus a Carindia dixit.

Secundianus of Carindia said.

Cum Dominus noster Jesus Christus dicat: Qui non est mecum, contra me est; et Joannes apostolus eos, qui ab Ecclesia exeunt, antichristos dicat; impossibile enim est, ut ipsi gratiae Dei et

Since our Lord Jesus Christ says: He who is not with Me is against Me; and the apostle John calls those who go out from the Church antichrists; for it is impossible that they themselves to the grace of God and

Editors' notes and page, col. 1131

Footnotes

(88) ‹anchor: in quo salietur› · call in col 1131

Matth. V, 13.

Matthew 5:13.

(printed under page 617)

Page

running head: 1131 DE HÆRETICORUM BA… (cut off at the right edge of the image)
marginal letters: A ‹Priamus a Mastripa dixit.›; B ‹dem nostram 369 exprimere›; C ‹Lucius a Castragalba dixit.›; D ‹per manuum impositionem solam›
old-edition numerals: 369 after ‹fidem nostram›

PL 3:1132

Πρίαμος ἀπὸ Μαστρίτης εἶπε.

Priamus of Mastrite said.

Δογματίζω πάντα ἄνθρωπον ἀπὸ αἱρέσεως ἐρχόμενον δεῖν βαπτίζεσθαι. Μάτην γὰρ αὐτὸν ἐκεῖ βεβαπτίσθαι, μὴ ὄντος εἰ μὴ ἑνὸς βαπτίσματος ἐν τῇ Ἐκκλησίᾳ μόνῃ· ἐπεὶ καὶ ὁ Θεὸς εἷς, καὶ βάπτισμα ἕν, καὶ Ἐκκλησία μία, ἐν ᾗ τὸ βάπτισμα καὶ ὁ ἁγιασμὸς καὶ ὅσα ἄλλα εἰς σωτηρίαν, καὶ εἰς ζωὴν αἰώνιον ἐπιτελεῖται. Τὰ γὰρ ἔξω τῆς Ἐκκλησίας γινόμενα εἰς οὐδὲν τούτων ἀφικνεῖται.

I lay it down that every person coming from heresy must be baptized. For he was baptized there in vain, since there is no baptism but one, in the Church alone; for God too is one, and baptism one, and the Church one, in which baptism and sanctification and whatever else leads to salvation and to eternal life are accomplished. For the things done outside the Church attain to none of these.

Πολύκαρπος Ἀδραμέντου εἶπεν.

Polycarp of Adramentum said.

Οἱ τὸ τῶν αἱρετικῶν βάπτισμα δοκιμάζοντες τὸ ἡμέτερον ἀδόκιμον ποιοῦσι.

Those who approve the baptism of the heretics make ours unapproved.

Νουβᾶτος ἀπὸ Θαννουβασιλέως εἶπεν.

Nubatus of Thannoubasileus said.

Πᾶσαι αἱ Γραφαὶ μαρτυροῦσι περὶ ἑνὸς καὶ μόνου τοῦ ἐν τῇ Ἐκκλησίᾳ βαπτίσματος σωτηρίου· ὀφείλομεν τὴν ἡμετέραν πίστιν ὁμολογῆσαι, ἵνα τοὺς αἱρετικοὺς καὶ σχισματικοὺς προσερχομένους τῇ Ἐκκλησίᾳ μετὰ τὸ ψευδὲς ἐκείνων βάπτισμα τῷ ἀληθεῖ βαπτίσωμεν. Καὶ διὰ τοῦτο ἐγὼ τοὺς ἐκεῖθεν ἐλθόντας πάντας ἐβάπτισα, καὶ τοὺς ἀπὸ κλήρου αὐτῶν λαϊκοὺς ἔστησα.

All the Scriptures bear witness concerning the one and only saving baptism, that in the Church; we ought to confess our faith, so that we baptize with the true [baptism] the heretics and schismatics who come to the Church after their false baptism. And for this reason I have baptized all who came from there, and those from their clergy I have established as laymen.

Νεμεσιανὸς ἀπὸ Θουβούνων εἶπε.

Nemesianus of Thubunae said.

Βάπτισμα ὃ δίδωσιν αἱρετικος καὶ σχισματικὸς μὴ εἶναι ἀληθὲς πᾶσαι αἱ Γραφαὶ μαρτυροῦσιν ἐπεὶ αὐτοὶ οἱ προεστῶτες αὐτῶν ψευδόχριστοί εἰσι καὶ ψευδοπροφῆται.

That the baptism which a heretic and schismatic gives is not true, all the Scriptures bear witness, since their very leaders are false christs and false prophets.

Ἰαννουάριος ἀπὸ Λαβῆς εἶπε.

Januarius of Labe said.

Κατὰ τὰ προστάγματα τῶν ἁγίων Γραφῶν κρίνω δεῖν πάντας τοὺς αἱρετικοὺς βαπτίζεσθαι, καὶ οὕτως εἰς τὴν ἁγίαν Ἐκκλησίαν προσδέχεσθαι.

According to the precepts of the holy Scriptures I judge that all heretics must be baptized, and so be received into the holy Church.

Λούκιος ἀπὸ Γαστρογαλβῆς εἶπεν.

Lucius of Gastrogalbe said.

Ὁ Κύριος ἐν τῷ Εὐαγγελίῳ φησίν· Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; ὁπότε οὖν σαφές ἐστι τοὺς αἱρετικούς, τουτέστιν ἐχθροὺς τοῦ Θεοῦ, μὴ δεῖν δύνασθαι ζωοποιῆσαί τινα πνευματικῇ ὁμολογίᾳ, μωρανθέντας αὐτοὺς καὶ ἔξω ὄντας τῆς Ἐκκλησίας, ἁγίῳ βαπτίσματι βαπτίζειν αὐτοὺς ἐρχομένους ὀφείλομεν.

The Lord says in the Gospel: You are the salt of the earth; but if the salt has lost its savour, with what will it be salted? Since, then, it is plain that the heretics, that is, the enemies of God, must not be able to give life to anyone by a spiritual confession, having lost their savour and being outside the Church, we ought to baptize them with holy baptism when they come.

Κρίσκης ἀπὸ Κρήτης εἶπε.

Criskes of Krete said.

Καὶ αὐτὸς τοὺς αἱρετικοὺς καὶ σχισματικούς, ὁπόταν εἰς τὴν Ἐκκλησίαν τὴν καθολικὴν ἔλθωσι, μὴ πρότερον δεχθῆναι, πρὶν ἐξορκισθῶσι καὶ βαπτισθῶσι, χωρὶς ἐκείνων τῶν τῇ Ἐκκλησίᾳ βαπτισθέντων καὶ ἀποστάντων· οὗτοι γὰρ ὀφείλνυσι μετανοήσαντες χειρυθεσίας μόνης τυχεῖν.

I too [hold that] heretics and schismatics, whenever they come to the Catholic Church, are not to be received before they have been exorcized and baptized, apart from those who were baptized in the Church and fell away; for these, having repented, ought to receive the laying on of hands only.

Νικομήδης ἀπὸ Σεργομέων εἶπεν.

Nicomedes of Sergomea said.

Ἡ ἐμὴ ἀπόφασις αὕτη ἐστίν· Ἵνα οἱ αἱρετικοὶ τῇ Ἐκκλησίᾳ προσερχόμενοι βαπτισθῶσιν· ἐπεὶ μηδεμίαν ἔξω ἄφεσιν ἁμαρτιῶν εἰλήφασιν ὑπὸ τῶν αἱρετικῶν βαπτισθέντες.

My judgement is this: that heretics coming to the Church be baptized; since outside they have received no remission of sins, having been baptized by the heretics.

Σεκουνδιανὸς ἀπὸ Καρινδίας εἶπεν.

Secundianus of Karindia said.

Ὅτι ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς λέγει· Ὁ μὴ ὢν μετ' ἐμοῦ κατ' ἐμοῦ ἐστι· καὶ Ἰωάννης ὁ ἀπόστολος τοὺς ἐξερχομένους τῆς Ἐκκλησίας ἀντιχρίστους ὀνομάζει. Ἀδύνατον γάρ ἐστιν αὐτοὺς

Because our Lord Jesus Christ says: He who is not with Me is against Me; and John the apostle calls those who go out from the Church antichrists. For it is impossible for them

Editors' notes and page, col. 1132

Page

running head: [...]TICORUM BAPTISMATE. 1132 (left part of head cut off at image edge)
marginal letters: A Πρίαμος ἀπὸ Μαστρίτης εἶπε.; B ὀφείλομεν τὴν ἡμετέραν πίστιν; C Λούκιος ἀπὸ Γαστρογαλβῆς εἶπεν.; D νοήσαντες χειρυθεσίας μόνης τυχεῖν.
old-edition numerals: (none)
misprints kept as printed: Nemesianus "αἱρετικος" (printed without accent; for αἱρετικὸς); Crescens "ὀφείλνυσι" (for ὀφείλουσι); Crescens "χειρυθεσίας" (for χειροθεσίας). (Q2b set the first two back as printed.)
other: column is the Greek version of the Sententiae episcoporum; the Latin edge visible at left belongs to col. 1131 and is not set. The page-foot note 33 (Matth. v, 13) belongs to the Latin col. 1131; the Greek column carries no note call. UNSURE: Nemesianus "Βάπτισμα ὃ δίδωσιν": the type looks like δ' (blurred), set ὃ; "χειρυθεσίας" read as printed with υ, but the type is blurred; Secundianus "Ὅτι ὁ": ὁ is damaged type, read as the article. No punctuation visible after μαρτυροῦσιν in Nemesianus. Column ends mid-sentence at αὐτοὺς. No editors' matter; no full-width line.

PL 3:1133

ὑπηρετῆσαι χάριτι Θεοῦ καὶ σωτηρίῳ βαπτίσματι· καὶ διὰ τοῦτο κρίνω τοὺς τῇ Ἐκκλησίᾳ προσελθόντας βαπτισθῆναι παρ' ἡμῶν.

to minister to the grace of God and to saving baptism; and for this reason I judge that those who come over to the Church should be baptized by us.

Φῆλιξ ἀπὸ Γαμετῶν εἶπεν.

Felix of Gamatae said:

Ὡς τυφλὸς τυφλὸν ὁδηγῶν ἅμα εἰς βόθρον ἐμπίπτουσιν, οὕτως αἱρετικὸς αἱρετικὸν βαπτίζων τῷ βαπτιζομένῳ συναποθνήσκει. Καὶ διὰ τοῦτο παρ' ἡμῖν τὸν αἱρετικὸν βαπτισθῆναι δεῖ, ἵνα μὴ ἡμεῖς οἱ ζῶντες νεκροῖς κοινωνήσωμεν.

As when a blind man leads a blind man they fall together into a pit, so a heretic baptizing a heretic dies together with the one being baptized. And for this reason the heretic must be baptized among us, so that we, the living, may not hold communion with the dead.

Σουκέντιος ἀπὸ Ἀβιργεμανικιανῆς εἶπεν.

Successus of Abbir Germaniciana said:

Αἱρετικοῖς ἢ οὐδὲν ἔξεστιν, ἢ πάντα. Εἰ δύνανται βαπτίσα⟨ι⟩ δύνανται καὶ Πνεῦμα ἅγιον δοῦναι. Ἐπεὶ δὲ μὴ ἔχουσιν, οὐδὲ πνευματικῶς βαπτίζουσι· καὶ διὰ τοῦτο κρίνω δεῖν τοὺς αἱρετικοὺς βαπτίζεσθαι.

To heretics either nothing is permitted, or everything. If they are able to baptize, they are able also to give the Holy Spirit. But since they do not have [the Spirit], neither do they baptize spiritually; and for this reason I judge that heretics must be baptized.

Φορτουνάτος ἀπὸ Θουκαβῶρ εἶπεν·

Fortunatus of Thuccabor said:

Οἱ ἔξω τῆς Ἐκκλησίας ὄντες ἐναντίοι τῷ Χριστῷ, ὡς τὰ πρόβατα καὶ τὴν ἀγέλην αὐτοῦ σκορπίζοντες, βαπτίζειν ἔξω οὐ δύνανται.

Those who are outside the Church, being opponents of Christ, as scatterers of His sheep and His flock, cannot baptize outside.

Θήδατος ἀπὸ Θουρβῶν εἶπε.

Sedatus of Thurbo said:

Πάσῃ δυνάμει ἀγωνιστέον ἵνα μὴ ὁ τὴν τῶν αἱρετικῶν πλάνην ἀφεὶς τὸ μόνον τῆς Ἐκκλησίας βάπτισμα διστάσῃ λαβεῖν, ᾧ τις μὴ βαπτισθεὶς ἀλλοτριοῦται τῆς τῶν οὐρανῶν βασιλείας.

We must strive with all our strength that he who has abandoned the error of the heretics may not hesitate to receive the only baptism, that of the Church, by which anyone who is not baptized is estranged from the kingdom of heaven.

Προβατιανὸς ἀπὸ Σοφετίνης εἶπεν.

Privatianus of Sufetula said:

Εἰ ἀπὸ Θεοῦ ἡ αἵρεσις ἐστιν, ἔξει αἱρετικὸς καὶ δωρεὰν Θεοῦ· εἰ δὲ μή ἐστιν ἀπὸ θεοῦ, πῶς δύναται αὐτὸς ἔχειν τὴν χάριν τοῦ Θεοῦ καὶ ἄλλῳ διδόναι;

If heresy is from God, the heretic will also have the gift of God; but if it is not from God, how can he himself have the grace of God and give it to another?

Μονούαλος ἀπὸ Γέρβης εἶπε.

Monulus of Girba said:

Τοῦ Κυρίου λέγοντος· Βαπτίσατε πάντα τὰ ἔθνη εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, οἴδαμεν σαφῶς τοὺς αἱρετικοὺς μὴ Πατέρα ἔχειν μήτε Υἱὸν μήτε Πνεῦμα ἅγιον. Δεῖ οὖν ἐρχομένους εἰς τὴν Ἐκκλησίαν βαπτίζειν, ἵνα ἀναγεννηθῶσι.

Since the Lord says, Baptize all the nations in the name of the Father, and of the Son, and of the Holy Spirit, we know clearly that heretics have neither the Father nor the Son nor the Holy Spirit. We must therefore baptize them when they come to the Church, so that they may be born again.

Πολιτιανὸς ἀπὸ Μίλεως εἶπεν.

Pollianus of Milevis said:

Ὀρθόν ἐστι τὸν ἀπὸ αἱρέσεως ἐρχόμενον ἐν τῇ Ἐκκλησίᾳ βαπτίζεσθαι.

It is right that one who comes from heresy should be baptized in the Church.

Θέογνις ἀπὸ Ἱππῶνος Ῥηγίου εἶπεν.

Theogenes of Hippo Regius said:

Ἀκολούθως τῷ μυστηρίῳ τοῦ Θεοῦ καὶ τῆς οὐρανίου χάριτος, ἣν εἰλήφαμεν, βάπτισμα, ὅ ἐστιν ἐν τῇ ἁγίᾳ Ἐκκλησίᾳ, οἴδαμεν.

In accordance with the mystery of God and of the heavenly grace which we have received, we acknowledge the baptism which is in the holy Church.

Διατίους ὁ Σκάδης εἶπεν.

Dativus of Badis said:

Ἡμεῖς, ὃ ἐφ' ἡμῖν ἐστιν, αἱρετικοῖς οὐ κοινωνοῦμεν, ἐὰν μὴ ἐν τῇ Ἐκκλησίᾳ βαπτισθῇ, κεὶ ἄφεσιν ἁμαρτιῶν λάβῃ.

We, so far as it lies with us, do not hold communion with heretics, unless [such a one] has been baptized in the Church and has received remission of sins.

Προβάτος ἀπὸ Σοφιστοῦ εἶπεν.

Privatus of Sufes said:

Ὁ δοκιμάζων παρὰ τοῖς αἱρετικοῖς βάπτισμα εἶναι τί ἄλλο ἢ τοῖς αἱρετικοῖς κοινωνεῖ;

He who approves that there is baptism among the heretics, what else does he do than hold communion with the heretics?

Ὀρτησιανὸς ἀπὸ Λαβούρνης εἶπε.

Hortensianus of Lares said:

Καὶ ἡμεῖς ἓν βάπτισμα, ὅπερ ἐν τῇ Ἐκκλησίᾳ οἴδαμεν, τοῦτο τῇ Ἐκκλησίᾳ ἐκδικοῦμεν.

We too claim for the Church the one baptism which we know in the Church.

Κάσιος ἀπὸ Κομαζῶν εἶπεν.

Cassius of Macomades said:

Ἐπεὶ δύο βαπτίσματα εἶναι οὐ δύναται, ὁ συγχωρῶν τοῖς αἱρετικοῖς βάπτισμα ἑαυτὸν τοῦ βαπτίσματος ἀποστερεῖ. Διὸ ἐπικυρῶ αἱρετικοὺς βαπτίζειν δεῖν,

Since there cannot be two baptisms, he who concedes baptism to the heretics deprives himself of baptism. Therefore I confirm that heretics must be baptized,

Editors' notes and page, col. 1133

Page

running head: 1133 PARS I. — MONUMENTA (cut off at right edge)
marginal letters: A ὑπηρετῆσαι χάριτι Θεοῦ; B Οἱ ἔξω τῆς Ἐκκλησίας; C εἰς τὸ ὄνομα τοῦ Πατρὸς; D ἁμαρτιῶν λάβῃ
old-edition numerals: (none)

PL 3:1134

salutari baptismo inserviant: et ideo censeo eos, qui ad Ecclesiam confugiunt, a nobis esse baptizandos.

serve the saving baptism: and therefore I judge that those who take refuge in the Church must be baptized by us.

Felix a Gametis dixit.

Felix of Gamti said:

Sicut caecus caecum ducens simul in foveam cadunt; ita haereticus haereticum baptizans simul cum eo in mortem cadit. Et ideo baptizandus est apud nos haereticus, ne nos vivi mortuis communicemus.

Just as a blind man leading a blind man, they fall together into the pit; so a heretic baptizing a heretic falls together with him into death. And therefore the heretic must be baptized among us, lest we, the living, hold communion with the dead.

Succentius ab Abirgemaniciana dixit.

Succentius of Abir Germaniciana said:

Haereticis aut nihil licet, aut omnia. Si possunt baptizare, possunt et dare Spiritum sanctum. Quoniam autem non habent, nec baptizare spiritualiter possunt: propterea censeo haereticos baptizandos esse.

To heretics either nothing is permitted, or everything. If they can baptize, they can also give the Holy Spirit. But since they do not have [Him], neither can they baptize spiritually: therefore I judge that heretics must be baptized.

Fortunatus a Thuchabori dixit.

Fortunatus of Thuchaboris said:

Qui extra Ecclesiam sunt, contra Christum stantes, ut qui oves ejus et gregem dispergunt baptizare foris non possunt.

Those who are outside the Church, standing against Christ, as men who scatter His sheep and flock, cannot baptize outside.

Thealatus† a Thurbis dixit.

Thealatus of Thurbis said:

Omnibus viribus nitendum est, ne quis haereticorum errorem derelinquens singulare et verum Ecclesiae baptisma detrectet accipere, quo quisquis non fuerit baptizatus a regno coelorum fit alienus.

We must strive with all our strength that no one who abandons the error of the heretics should refuse to receive the single and true baptism of the Church, by which whoever has not been baptized becomes a stranger to the kingdom of heaven.

Probatianus a Sophetia dixit.

Probatianus of Sufetula said:

Si haeresis a Deo est, habebit haereticus et indulgentiam divinam. Si vero a Deo non est, quomodo gratiam Dei ipse habere et conferre alicui potest?

If heresy is from God, the heretic will also have divine pardon. But if it is not from God, how can he himself have the grace of God and confer it on anyone?

Monualus† a Gerba dixit.

Monualus of Girba said:

Domino dicente: Baptizate omnes gentes in nomine Patris et Filii et Spiritus sancti; manifeste scimus haereticos nec Patrem habere, nec Filium nec Spiritum sanctum. Debent igitur venientes ad Ecclesiam baptizari, ut renascantur.

Since the Lord says: Baptize all nations in the name of the Father and of the Son and of the Holy Spirit; we know plainly that heretics have neither the Father, nor the Son, nor the Holy Spirit. Therefore when they come to the Church they ought to be baptized, so that they may be born again.

Politianus a Mileo dixit.

Politianus of Milevis said:

Justum est in Ecclesia baptizari eum, qui ab haeresi venit.

It is right that one who comes from heresy be baptized in the Church.

Theognis ab Hippone Regio dixit.

Theogenes of Hippo Regius said:

Secundum sacramentum Dei et gratiae coelestis, quam accepimus, baptisma, quod est in Ecclesia sancta novimus.

According to the sacrament of God and of the heavenly grace which we have received, we acknowledge the baptism which is in the holy Church.

Dialius† Seada† dixit.

Dialius Seada said:

Nos, quantum in nobis est, haereticis non communicamus; nisi baptizati in Ecclesia fuerint, et remissionem peccatorum acceperint.

We, as far as lies in us, do not hold communion with heretics, unless they have been baptized in the Church and have received remission of sins.

Probatus a Sophisto dixit.

Probatus of Sophistus said:

Qui haereticorum baptismum probat, quid aliud quam haereticis communicat?

He who approves the baptism of heretics, what else does he do but hold communion with heretics?

Hortensianus a Laburna dixit.

Hortensianus of Laburna said:

Nos unum baptisma, quod non nisi in Ecclesia novimus, Ecclesiae vindicamus.

We claim for the Church the one baptism, which we acknowledge only in the Church.

Cassius ⟨a⟩ Comazis dixit.

Cassius of Comazis said:

Cum baptismata duo esse non possint, qui haereticis baptisma concedit, baptisma sibi tollit. Censeo itaque baptizandos esse haereticos, cum ad

Since there cannot be two baptisms, he who concedes baptism to heretics takes baptism away from himself. I therefore judge that heretics must be baptized, when they come to

Editors' notes and page, col. 1134

Footnotes

(89) ‹anchor: et Spiritus sancti› · call in col 1134

Matth. XXVIII, 19.

Matthew 28:19.

(printed under page 618)

Page

running head: MONUMENTA VETERUM. 1134
marginal letters: A ‹salutari baptismo inserviant›; B ‹Qui extra Ecclesiam sunt›; C ‹mine Patris et Filii et Spiritus sancti›; D ‹remissionem peccatorum acceperint›
old-edition numerals: 370 after ‹Spiritum›

PL 3:1135

Ecclesiam venerint; exceptis illis, qui ab Ecclesia fidelium separati ad haeresis tenebras transierunt, quos redeuntes oportet per solam manus impositionem restitui.

the Church; except those who, separated from the Church of the faithful, have passed over to the darkness of heresy, who, when they return, must be restored by the imposition of hands alone.

Januarius ab Ubico dixit.

Januarius of Ubicum said:

Si non obtemperat error veritati, multo magis veritas non consentit errori. Et ideo nos Ecclesiae assistimus, in qua praesidemus, ut qui in ea non baptizati sunt, baptizemus.

If error does not submit to truth, much more does truth not consent to error. And therefore we stand by the Church, over which we preside, so that those who have not been baptized in it we may baptize.

Secuddinus a Carpis dixit.

Secundinus of Carpi said:

Si Christiani sunt haeretici, cur in Ecclesia Dei non sunt? sin autem Christiani non sunt, fiant. Unde constat, super filios alienos et sobolem Antichristi Spiritum sanctum per manus impositionem tantummodo non posse descendere.

If heretics are Christians, why are they not in the Church of God? But if they are not Christians, let them become so. Hence it is clear that the Holy Spirit cannot descend upon strange sons and the offspring of Antichrist by the imposition of hands only.

Victorinus a Thabacis dixit.

Victorinus of Thabaca said:

Si licet haereticis baptizare, et Spiritum sanctum ac remissionem peccatorum dare, quid adversus illos mentimur, ut haereticos illos appellemus?

If heretics are permitted to baptize, and to give the Holy Spirit and remission of sins, why do we lie against them, so as to call them heretics?

Alius Felix a Thuina dixit.

Another Felix, of Thuina, said:

Confirmare debemus, ut omnes haeretici, qui ad Ecclesiam accurrunt, baptizentur, ut omnis externa perversitas pnrgata et sanctificata in melius reformetur.

We ought to confirm that all heretics who hasten to the Church be baptized, so that all outward perversity, purged and sanctified, may be reformed for the better.

Quintus ab Uruc dixit.

Quintus of Uruc said:

Si illi, qui apud haereticos baptizantur, remissionem peccatorum et vitam aeternam consequuntur, cur ad Ecclesiam veniunt? Sin autem ad poenitentiam veniunt, in qua et baptismate vivificantur, quod est in Ecclesia catholica, baptizari et sanctificari debent.

If those who are baptized among the heretics obtain remission of sins and eternal life, why do they come to the Church? But if they come to repentance, in which they are also given life by baptism, which is in the Catholic Church, they ought to be baptized and sanctified.

Castus a Dica dixit.

Castus of Dica said:

Qui, contempta veritate, praesumit consuetudinem sequi, aut fratribus invidus est, quibus veritas est revelata aut erga Deum ingratus, qui eam revelavit.

He who, despising the truth, presumes to follow custom, is either envious towards the brethren to whom the truth has been revealed, or ungrateful towards God, Who revealed it.

Eucratius a Thenis dixit.

Eucratius of Thenae said:

Venientes ad Ecclesiam haereticos vero et catholico baptismate baptizari oportet, ut a peccatis purificati sanctificentur.

Heretics coming to the Church must be baptized with the true and Catholic baptism, so that, purified from their sins, they may be sanctified.

Libosus ab Urgasa dixit.

Libosus of Urgasa said:

Dominus dixit: Ego sum veritas. Itaque veritate manifesta cedat consuetudo, ut licet olim in Ecclesia quis haereticos non baptizaverit, nunc baptizare incipiat.

The Lord said: I am the truth (John 14:6). Therefore, the truth being made manifest, let custom give way, so that, although someone formerly did not baptize heretics in the Church, he may now begin to baptize them.

Luci⟨u⟩s a Thibisto dixit.

Lucius of Thibistum said:

Haereticos ut blasphemos et iniquos, qui verbis fallacibus Scripturas sacras adulterant, anathemate persecuti oportet: atque idcirco tales exorcizare ac baptizare debemus.

Heretics, as blasphemers and wicked men who adulterate the sacred Scriptures with deceitful words, must be pursued with anathema; and for that reason we ought to exorcize and baptize such men.

Eugenius ab Amedaris dixit.

Eugenius of Ammaedara said:

Et ego hoc idem censeo: haereticos baptizandos esse.

I too hold this same opinion: that heretics are to be baptized.

Editors' notes and page, col. 1135

Footnotes

(90) ‹anchor: Ego sum veritas› · call in col 1135

Joan. XIV, 6.

John 14:6.

(printed under page 619)

Page

running head: 1135 DE HÆRETICORUM BAP[...] (cut off at the image edge)
marginal letters: A ‹Ecclesiam venerint; exceptis illis›; B ‹nem tantummodo non posse descendere›; C ‹nitentiam veniunt, in qua et baptismate›; D ‹Ecclesia quis haereticos non baptizaverit›
old-edition numerals: 371 after ‹incipiat.›, at the head of the caption Luci⟨u⟩s a Thibisto dixit.

PL 3:1136

ὅταν πρὸς τὴν Ἐκκλησίαν ἔρχωνται, χωρὶς τῶν τῆς Ἐκκλησίας τῶν πιστῶν χωρισθέντων, καὶ ἑαυτοὺς τῷ σκότει τῆς αἱρέσεως προδόντων, οὓς δεῖ †ἐπανελθόντας μόνῃ τῇ χειροθεσίᾳ προσλαβέσθαι.

when they come to the Church, apart from those of the faithful of the Church who have been separated and have betrayed themselves to the darkness of heresy, whom, when they return, it is necessary to receive by the laying on of hands alone.

Ἰαννουάριος ἀπὸ Οὐβίκοῦ εἶπεν.

Januarius of Vicus said:

Εἰ μὴ συγκατατίθεται ἡ πλάνη τῇ ἀληθείᾳ, πολὺ μᾶλλον ἡ ἀλήθεια οὐ συγκατατίθεται τῇ πλάνῃ. Διὸ καὶ ἡμεῖς συνιστάμεθα τῇ Ἐκκλησίᾳ, ἐν ᾗ καὶ προκαθηδράσθημεν, ἵνα τοὺς ἐν αὐτῇ μὴ βαπτισθέντας βαπτίσωμεν.

If error does not agree with truth, much more does truth not agree with error. Therefore we too stand with the Church, in which we also have been set to preside, so that we may baptize those who have not been baptized in it.

Σεκουνδῖνος ὁ ἀπὸ Καρπῶν εἶπεν.

Secundinus of Carpi said:

Εἰ Χριστιανοί εἰσιν οἱ αἱρετικοί, διὰ τί ἐν τῇ Ἐκκλησίᾳ τοῦ Θεοῦ οὐκ εἰσίν; Εἰ δὲ μὴ Χριστιανοί, γινέσθωσαν. Δῆλον οὖν, ἐπάνω υἱῶν ἀλλοτρίων καὶ σπορᾶς ἀντιχρίστου διὰ μόνης χειρεπιθεσίας μὴ δύνασθαι ἅγιον Πνεῦμα κατελθεῖν.

If the heretics are Christians, why are they not in the Church of God? But if they are not Christians, let them become so. It is clear, therefore, that the Holy Spirit cannot come down upon sons of strangers and the offspring of Antichrist through the laying on of hands alone.

Οὐικτερῖνος ἀπὸ Θαβάκων εἶπεν.

Victorinus of Thabaca said:

Εἰ ἔξεστι τοῖς αἱρετικοῖς βαπτίσαι, καὶ ἅγιον Πνεῦμα δοῦναι καὶ ἄφεσιν ἁμαρτίων, τί αὐτῶν καταψευδόμεθα, ἵνα αὐτοὺς αἱρετικοὺς ὀνομάσωμεν.

If heretics are permitted to baptize, and to give the Holy Spirit and remission of sins, why do we speak falsely against them, so as to call them heretics?

Ἄλλος Φῆλιξ ἀπὸ Θυίνης εἶπεν.

Another Felix, of Thuina, said:

Ὀφείλομεν διαβεβαιῶσαι, ἵνα πάντες οἱ αἱρετικοὶ οἱ προσερχόμενοι τῇ Ἐκκλησίᾳ βαπτισθῶσιν, ὅπως ἡ ἔξω γενομένη διαστροφὴ ἐπανορθωθῇ καὶ ἁγιασθῇ.

We ought to affirm that all heretics who come to the Church be baptized, so that the perversion which took place outside may be corrected and sanctified.

Κούιντος ἀπὸ Οὐρβοὺκ εἶπεν.

Quintus of Urbuc said:

Εἰ οἱ παρὰ τοῖς αἱρετικοῖς βαπτιζόμενοι ἀφέσεως ἁμαρτιῶν καὶ αἰωνίου ζωῆς τυγχάνουσι, τί πρὸς τὴν Ἐκκλησίαν ἔρχονται: Εἰ δὲ εἰς μετάνοιαν ἔρχονται, ἐν ᾗ ζωοποιοῦνται βαπτίσματι, ὅπερ ἐν καθολικῇ Ἐκκλησία ἐστί, βαπτισθῆναι καὶ ἁγιασθῆναι ὀφείλουσιν.

If those who are baptized among the heretics obtain remission of sins and eternal life, why do they come to the Church? But if they come to repentance, they ought to be baptized and sanctified with the baptism by which they are made alive, which is in the Catholic Church.

Κάστος ἀπὸ Δικας εἶπεν.

Castus of Dica said:

Ὁ παραπεμπόμενος τὴν ἀλήθειαν καὶ τῇ συνηθείᾳ ἑπόμενος ἢ περὶ τοὺς ἀδελφοὺς φθονερός, †οἷς ἡ ἀλήθεια ἀπεκαλύφθη, ἢ περὶ Θεὸν τὸν ἀποκαλύψαντα ἀχάριστος.

He who sets the truth aside and follows custom is either envious towards the brethren, to whom the truth has been revealed, or ungrateful towards God, Who revealed it.

Εὐκράτιος ἀπὸ Θενῶν εἶπε.

Eucratius of Thenae said:

Τοὺς αἱρετικοὺς ἐρχομένους εἰς τὴν Ἐκκλησίαν ὀρθῷ καὶ καθολικῷ βαπτίσματι βαπτίζεσθαι δεῖ, ἵν' ἀπονιψάμενοι τὰς ἁμαρτίας ἁγιασθῶσιν.

Heretics coming into the Church must be baptized with the right and Catholic baptism, so that, having washed away their sins, they may be sanctified.

Λίβυσσος ἀπὸ Οὐργάσης εἶπεν.

Libosus of Vaga said:

Ὁ Κύριός φησιν· Ἐγώ εἰμι ἡ ἀλήθεια. Ὥστε ἀποκαλυφθείσης τῆς ἀληθείας παραχωρείτω ἡ συνήθεια, ἵνα, εἰ καὶ τὸ πρότερόν τις ἐν τῇ Ἐκκλησίᾳ τοὺς αἱρετικοὺς μὴ ἐβάπτισε, νῦν βαπτίσῃ.

The Lord says: I am the truth. So, now that the truth has been revealed, let custom give way, so that, even if formerly someone in the Church did not baptize heretics, he may now baptize them.

Λευκῖνος ἀπὸ Θιουΐστου εἶπε.

Leucius of Thibusta said:

Τοὺς γὰρ αἱρετικούς, ὡς βλασφήμους καὶ ἀνοσίους πλάνοις λόγοις τὰς θείας Γραφὰς παραχαράσσοντας, ἀναθεματίζειν δεῖ· καὶ διὰ τοῦτο τοὺς τοιούτους ἐξορκίζειν καὶ βαπτίζειν ὀφείλομεν.

For heretics, as blasphemous and impious men who falsify the divine Scriptures with deceitful words, must be anathematized; and for this reason we ought to exorcize and baptize such people.

Εὐγένιος Ἀμμεδάρων εἶπε.

Eugenius of Ammaedara said:

Κἀγὼ τοῦτο κρίνω, δεῖν τοὺς αἱρετικοὺς βαπτίζεσθαι.

I too judge this, that heretics must be baptized.

Editors' notes and page, col. 1136

Page

running head: [cut off at left] TICORUM BAPTISMATE. 1136
marginal letters: A ὅταν πρὸς τὴν Ἐκκλησίαν; B δύνασθαι ἅγιον Πνεῦμα; C ἔρχονται, ἐν ᾗ ζωοποιοῦνται; D συνήθεια, ἵνα
old-edition numerals: (none)
other: column 1136 is the Greek version of the Sententiae episcoporum (Council of Carthage), not Latin; set in Greek as printed. The cut-off Latin column at the left edge belongs to col. 1135 and is not set. Column begins mid-sentence (ὅταν). UNSURE: ἐπανελθόντας (type damaged, reads like ἐπαλ.θόντας, apparently shorter than the full word); οἷς (damaged, looks like εἰς); Οὐβίκοῦ accent; Οὐρβοὺκ (second letter group unclear); Λίβυσσος (υ or ο); Δικας unaccented as it appears; ἀποκαλύψαντα partly blurred at line end. Not checked against the full Greek alphabet for every breathing and accent mark because of the poor type.

PL 3:1137

Ἄλλος Φῆλιξ ἀπὸ Μεκκόρας εἶπε.

Another Felix of Mecchora said:

Καὶ αὐτὸς ἑπόμενος τῷ κανόνι τῶν θείων Γραφῶν τοὺς αἱρετικοὺς καὶ σχισματικοὺς βαπτίζεσθαι ἀποφαίνομαι.

I too, following the rule of the divine Scriptures, declare that heretics and schismatics are to be baptized.

Ἰανουάριος ἀπὸ Μουκούζης εἶπεν·

Januarius of Muzuca said:

Εἰ αἱρετικοὶ ἔχουσι βάπτισμα, ἡμεῖς οὐκ ἔχομεν· εἰ ἡμεῖς ἔχομεν, αἱρετικοὶ ἔχειν οὐ δύνανται. Ἀμφισβητήσιμον δὲ οὐκ ἔστι τὴν Ἐκκλησίαν τὴν καθολικὴν τῷ τοῦ Χριστοῦ βαπτίσματι κεχρῆσθαι, τὴν μόνην κεκτημένην χάριν καὶ ἀγάπην καὶ ἀλήθειαν τοῦ Χριστοῦ.

If heretics have baptism, we do not have it; if we have it, heretics cannot have it. And it is not open to dispute that the Catholic Church uses the baptism of Christ, she who alone possesses the grace and love and truth of Christ.

Ἀδέλφιδος ἀπὸ Θασδέλθης εἶπε.

Adelphius of Thasvalte said:

Μάτην τινὲς τῇ ἀληθείᾳ πολεμοῦσι, λέγοντες ἡμᾶς ἀναβαπτίζειν. Ἡ γὰρ Ἐκκλησία τοὺς αἱρετικοὺς οὐκ ἀναβαπτίζει, ἀλλὰ βαπτίζει.

In vain do some make war on the truth, saying that we rebaptize. For the Church does not rebaptize heretics, but baptizes them.

Δημήτριος ἀπὸ Πολεμόνου εἶπεν.

Demetrius of Polemon said:

Οἱ λέγοντες ὅτι οἱ αἱρετικοὶ ἀληθῶς καὶ νομίμως Βαπτίζουσιν, οὗτοι οὐ μόνον δύο, ἀλλὰ καὶ πολλὰ βαπτίσματα εἰσάγουσιν. Ὁπότε γὰρ διάφοροι καὶ πολλαὶ αἱρέσεις εἰσί, κατὰ τὸν ἀριθμὸν αὐτῶν καὶ τὰ βαπτίσματα ἀριθμεῖται.

Those who say that heretics baptize truly and lawfully bring in not only two but even many baptisms. For since there are various and many heresies, the baptisms too are counted according to their number.

Οὐκέντιος ἀπὸ Θιβάρης εἶπε.

Vincentius of Thibaris said:

Τοὺς αἱρετικοὺς οἴδαμεν χείρονας τῶν σχισματικῶν. Ἐὰν δὲ μετανοήσωσιν ἐλθεῖν εἰς κανόνα τῆς ἀληθείας, πρότερον ἐξορκίζειν, ἔπειτα βαπτίζειν αὐτοὺς δεῖ. Τότε γὰρ δύνανται τῆς Χρισιοῦ ἐπαγγελίας τυχεῖν.

We know heretics to be worse than schismatics. But if they repent so as to come to the rule of truth, they must first be exorcized, then baptized. For then they can obtain the promise of Christ.

Μάρκος ἀπὸ Μαθάρων εἶπε.

Marcus of Mactaris said:

Κρίνω, ὡς μηδὲν ἔχοντας, τοὺς αἱρετικοὺς βαπτίζεσθαι.

I judge that heretics are to be baptized, as having nothing.

Σάτιος ἀπὸ Σακιλιβύτης εἶπεν·

Satius of Sicilibba said:

Εἰ τοῖς αἱρετικοῖς ἐν τῷ βαπτίσματι αὐτῶν ἄφεσις ἁμαρτιῶν γίνεται, μάτην τῇ Ἐκκλησίᾳ προσέρχονται. Οὐδὲν γάρ ἐστι τὸ δυνάμενον φοβῆσαι αὐτοὺς ἐν τῇ κρίσει τοῦ Χριστοῦ, ἄφεσιν ἁμαρτιῶν εἰληφότας.

If remission of sins comes to heretics in their own baptism, they come to the Church in vain. For there is nothing that can make them afraid at the judgement of Christ, since they have received remission of sins.

Αὐρήλιος ἀπὸ Ἀττικῆς εἶπε.

Aurelius of Chullabi said:

Λέγοντος τοῦ Ἀποστόλου ἀλλοτρίαις ἁμαρτίαις μὴ κοινωνεῖν, κρίνω βαπτίζεσθαι τοὺς αἱρετικούς, ἵνα λάβωσι πρότερον ἄφεσιν ἁμαρτιῶν, καὶ οὕτως αὐτοῖς κοινωνήσωμεν.

Since the Apostle says that we are not to share in other men's sins, I judge that heretics are to be baptized, so that they may first receive remission of sins, and so we may hold communion with them.

Ἰαμβὸς ἀπὸ Γερμανικείας εἶπεν.

Iambus of Germaniciana said:

Οἱ τὸ τῶν αἱρετικῶν δοκιμάζοντες βάπτισμα, τὸ ἡμέτερον ἀποδοκιμάζουσιν.

Those who approve the baptism of heretics reject ours.

Λουκιανὸς ἀπὸ Ῥουκούμης εἶπεν.

Lucianus of Rucuma said:

Εἰ δυνατὸν φῶς καὶ σκότος κοινωνεῖν, δύναται καὶ ἡμῖν καὶ τοῖς αἱρετικοῖς εἶναί τι κοινόν. Κρίνω οὖν τοὺς αἱρετικοὺς βαπτίζεσθαι.

If it is possible for light and darkness to have fellowship, then there can also be something in common between us and the heretics. I judge, therefore, that heretics are to be baptized.

Πελάγιος ἀπὸ Λουπερκιανῆς εἶπεν.

Pelagius of Luperciana said:

Εἰ αἵρεσις οὐκ ἔστιν ἐν Ἐκκλησίᾳ, πῶς δύναται παρὰ τοῖς αἱρετικοῖς εἶναι τὸ τῆς Ἐκκλησίας βάπτισμα;

If heresy is not in the Church, how can the baptism of the Church be among the heretics?

Ἰάδερ ἀπὸ Μηδείας εἶπε.

Iader of Midila said:

Μία πίστις, ἓν βάπτισμα· ἀλλὰ τῇ καθολικῇ Ἐκκλησίᾳ ἔξεστι βαπτίζειν.

One faith, one baptism; but it is lawful for the Catholic Church to baptize.

Ἄλλος Φῆλιξ ἀπὸ Μαρδιανῆς εἶπε.

Another Felix of Marazana said:

Τὰ αὐτά.

The same.

Παῦλος ἀπὸ Σαβᾶς εἶπεν.

Paulus of Obba said:

Εἰ ὁ Θεὸς ἀληθής ἐστι, πῶς ἔσται παρὰ τοῖς αἱ-

If God is true, how will there be among the he-

Editors' notes and page, col. 1137

Page

running head: 1137 PARS I. — MONUMENTA (cut off at the image edge)
marginal letters: A Ἄλλος Φῆλιξ ἀπὸ Μεκκόρας; B Δημήτριος ἀπὸ Πολεμόνου / Οἱ λέγοντες; C Εἰ τοῖς αἱρετικοῖς ἐν τῷ; D ἡμῖν καὶ τοῖς αἱρετικοῖς
old-edition numerals: (none)
other: the column is the Greek version of the Sententiae episcoporum (Council of Carthage, AD 256). The cut-off right-hand text is the parallel Latin, in the next column, and is not set. Βαπτίζουσιν is set with the capital as it appears in print. The last word αἱ- is broken across the column break (αἱρετικοῖς). In the English, the see-names are given in their usual Latin forms where the Greek is corrupt (e.g. Ἀττικῆς for Chullabi); these renderings are UNSURE.

PL 3:1138

Alius Felix a Meccora dixit.

Another Felix of Meccora said:

Et ipse secutus divinarum Scripturarum auctoritatem haereticos et schismaticos baptizandos esse pronuntio.

I too, following the authority of the divine Scriptures, declare that heretics and schismatics are to be baptized.

Januarius a Mucuza dixit.

Januarius of Mucuza said:

Si haeretici habent baptisma, nos non habemus: si nos habemus, haeretici habere non possunt. Dubium autem non est, Ecclesiam catholicam baptismo Christi uti; quae sola Christi gratiam et charitatem et veritatem possideat.

If heretics have baptism, we do not have it; if we have it, heretics cannot have it. But there is no doubt that the Catholic Church uses the baptism of Christ, since she alone possesses the grace and the charity and the truth of Christ.

Adelphidus a Thasuelta dixit.

Adelphidus of Thasuelta said:

Sine causa quidem impugnant veritatem, ut rebaptizare nos dicant. Siquidem Ecclesia haereticos non rebaptizat, sed baptizat.

Without cause indeed they assail the truth, so as to say that we rebaptize. For the Church does not rebaptize heretics, but baptizes them.

Demetrius a Polemone dixit.

Demetrius of Polemon said:

Qui dicunt haereticos vere et legitime baptizare, ipsi non solum duo, sed et multa baptismata introducunt. Nam cum haereses variae ac multa sint, pro earum numero et baptismata computabuntur.

Those who say that heretics baptize truly and lawfully themselves bring in not only two, but even many baptisms. For since the heresies are various and many, baptisms too will be reckoned according to their number.

Vincentius a Thibara dixit.

Vincentius of Thibara said:

Haereticos scimus esse pejores quam schismaticos. Si vero poenitentiam agentes ad regulam veritatis venire voluerint: prius exorcizari, deinde baptizari eos oportet. Tunc enim Christi promissionem sortiri possunt.

We know that heretics are worse than schismatics. But if, doing penance, they wish to come to the rule of truth, they must first be exorcized, then baptized. For then they can obtain the promise of Christ.

Marcus a Matharis dixit.

Marcus of Matharis said:

Judico haereticos, ut qui nihil habeant, esse baptizandos.

I judge that heretics, as people who have nothing, are to be baptized.

Satius a Sacilibya dixit.

Satius of Sacilibya said:

Si haereticis in baptismo ipsorum peccata donantur, sine causa ad Ecclesiam veniunt. Nihil enim est, quod timere possint in judicio Christi, si sunt remissionem peccatorum consecuti.

If sins are forgiven to heretics in their own baptism, they come to the Church without cause. For there is nothing that they could fear in the judgement of Christ, if they have obtained the remission of sins.

Aurelius ab Attica dixit.

Aurelius of Attica said:

Cum dicat Apostolus, non communicandum peccatis alienis, censeo baptizandos esse haereticos, ut prius accipiant remissionem peccatorum, et sic illis communicemus.

Since the Apostle says that we must not share in the sins of others, I hold that heretics are to be baptized, so that they may first receive the remission of sins, and so we may communicate with them.

Iambus a Germanicia dixit.

Iambus of Germanicia said:

Qui haereticorum baptisma probant, nostrum improbant.

Those who approve the baptism of heretics disapprove ours.

Lucianus a Rucuma dixit.

Lucianus of Rucuma said:

Si fieri potest ut lux cum tenebris conveniat, potest et nobis et haereticis aliquid esse commune. Propterea censeo haereticos baptizandos esse.

If it can happen that light agrees with darkness, then something can also be common to us and to heretics. Therefore I hold that heretics are to be baptized.

Pelagius a Luperciana dixit.

Pelagius of Luperciana said:

Si haeresis in Ecclesia non est, quomodo Ecclesiae baptisma apud haereticos esse potest?

If heresy is not in the Church, how can the Church's baptism be among heretics?

Iader a Medeia dixit.

Iader of Medeia said:

Una fides, unum baptisma: sed Ecclesiae catholicae licet baptizare.

One faith, one baptism: but it is the Catholic Church that is permitted to baptize.

Alius Felix a Mardiana dixit.

Another Felix of Mardiana said:

Eadem.

The same.

Paulus a Saba dixit.

Paulus of Saba said:

Si Deus verax est, quomodo apud haereticos verum

If God is truthful, how among heretics can a true

Editors' notes and page, col. 1138

Page

running head: MONUMENTA VETERUM. 1138
marginal letters: A ‹Et ipse secutus divinarum Scripturarum aucto-›; B ‹Qui dicunt haereticos vere et legitime baptizare,›; C ‹Si haereticis in baptismo ipsorum peccata donan-›; D ‹test et nobis et haereticis aliquid esse commune.›
old-edition numerals: (none)
other: the cut-off Greek text at the left edge belongs to the facing Greek column and is not set; "quomodo" and "apud" in the last line are printed with distorted type (m and d malformed) and are set as the evident words; "Adelphidus", "Sacilibya" and "Mardiana" are set as printed; the column ends mid-word in "ve-" (continuing in col. 1139), and the English ends mid-sentence before it; "Una fides, unum baptisma" is printed in italic

PL 3:1139

baptisma esse potest, apud quos Deus non est?

baptism exist, among whom God is not?

Pomponius a Dionysiana dixit.

Pomponius of Dionysiana said:

Haeretici baptizare non possunt, neque remissionem peccatorum dare potestatem aut solvendi aut ligandi aliquid in terris non habentes.

Heretics cannot baptize, nor give remission of sins, since they do not have the power either of loosing or of binding anything on earth.

Vinatus a Thunisia dixit.

Vinatus of Thunisia said:

Qui baptisma Ecclesiae haereticis administrat, Sponsam Christi adulteris prodit.

He who administers the baptism of the Church to heretics betrays the Bride of Christ to adulterers.

Lymmus ab Asuaga dixit.

Lymmus of Asuaga said:

Nos unum baptisma accepimus, et ipsum tenemus et exercemus. Qui autem dicit, quod et haereticis licet baptizare, ipse duo baptismata facit.

We have received one baptism, and that same one we hold and practise. But whoever says that heretics too are permitted to baptize, he himself makes two baptisms.

Saturninus a Victoriana dixit.

Saturninus of Victoriana said:

Si licet haereticis baptizare, excusati sunt et defensi illicita facientes; nec invenies, quare eos Christus adversarios suos aut Apostolus antichristos appellaverit.

If heretics are permitted to baptize, those who do unlawful things are excused and defended; nor will you find why Christ called them His adversaries or the Apostle called them antichrists.

Alius Saturninus a Syca dixit.

Another Saturninus, of Sicca, said:

Gentiles, etsi idola colant, tamen Deum Patrem et Creatorem cognoscunt et confitentur Dominum. In hunc Marcion blasphemat, et quomodo non erubescunt, qui Marcionis baptismum probant?

The Gentiles, although they worship idols, nevertheless know and confess God the Father and Creator as Lord. Against Him Marcion blasphemes; and how do those who approve the baptism of Marcion not blush?

Marcellus a Zama dixit.

Marcellus of Zama said:

Cum peccatorum remissio non nisi in Ecclesia concedatur, qui haereticum non baptizat, peccatori communicat.

Since remission of sins is granted only in the Church, he who does not baptize a heretic communicates with a sinner.

Irenaeus ab Ulis dixit.

Irenaeus of Ulis said:

Si ideo Ecclesia haereticum non baptizat, quod dicatur jam baptizatus esse, antefertur haeresis et major fit.

If the Church does not baptize a heretic for the reason that he is said to have been baptized already, heresy is preferred and is made greater.

Donatus a Cibalina dixit.

Donatus of Cibalina said:

Si quis dicat apud haereticos esse baptismi gratiam, illic Ecclesiam esse prius ostendat.

If anyone should say that the grace of baptism exists among heretics, let him first show that the Church exists there.

Zosimus a Tharasa dixit.

Zosimus of Tharasa said:

Revelatione facta veritatis illi cedat error.

Once revelation of the truth has been made, let error yield to it.

Julianus a Philippo dixit.

Julianus of Philippi said:

Scriptum est: Non potest aliquid accipere, nisi datum fuerit illi de caelo. Si haeresis de coelo est, potest et coeleste baptisma dare.

It is written: He cannot receive anything unless it has been given to him from heaven. If heresy is from heaven, it can also give heavenly baptism.

Faustus a Themida dixit.

Faustus of Themida said:

Qui pro haereticis ecclesiastico baptismati intercedunt, illos Christianos, et nos haereticos faciunt.

Those who, on behalf of heretics, set themselves against ecclesiastical baptism make them Christians and us heretics.

Geminus a Forma dixit.

Geminus of Forma said:

Quod semel decrevimus, hoc et tenemus; ut ab haereticis venientes baptizemus.

What we have once decreed, this we also hold: that we baptize those who come from the heretics.

Rogatianus ab Usa dixit.

Rogatianus of Usa said:

Ecclesiam Christus instituit, haeresim diabolus. Quomodo ergo baptismum Christi synagoga diaboli habere potest?

Christ instituted the Church, the devil heresy. How then can the synagogue of the devil have the baptism of Christ?

Editors' notes and page, col. 1139

Footnotes

(91) ‹anchor: datum fuerit illi de caelo› · call in col 1139 (the call in the text is 91; the note at the foot prints "22", a misprint)

Joan. III, 27.

John 3:27.

(printed under page 621)

Page

running head: 1139 DE HÆRETICORUM BAP (cut off at the image edge)
marginal letters: A ‹rum baptisma esse potest›; B ‹Saturninus a Victoriana dixit›; C ‹Irenaeus ab Ulis dixit›; D ‹Faustus a Themida dixit›
old-edition numerals: 272 after ‹nec›

PL 3:1140

ρετικοῖς ἀληθὲς βάπτισμα, παρ' οἷς οὐκ ἔστι Θεός;

for heretics a true baptism, among whom there is no God?

Πομπώνιος ἀπὸ Διονυσιανῆς εἶπεν.

Pomponius of Dionysiana said:

Οἱ αἱρετικοὶ οὐ δύνανται βαπτίζειν, οὐδὲ ἄφεσιν ἁμαρτιῶν δοῦναι, οἱ μὴ ἔχοντες ἐξουσίαν λῦσαί τι ἐπὶ τῆς γῆς ἢ δῆσαι.

Heretics cannot baptize, nor give remission of sins, since they do not have authority to loose or to bind anything on earth.

Οὐϊνάτος ἀπὸ Θυνίσης εἶπεν.

Vinatus of Thinisa said:

Ὁ τὸ βάπτισμα τῆς Ἐκκλησίας τοῖς αἱρετικοῖς κοινῶν τὴν Νύμφην τοῦ Χριστοῦ μοιχοῖς παραδίδωσιν.

He who shares the baptism of the Church with heretics hands over the Bride of Christ to adulterers.

†Αυιμὸς ἀπὸ Ἀσυάγης εἶπεν.

Ahymmus of Asuaga said:

Ἡμεῖς ἓν βάπτισμα εἰλήφαμεν, καὶ τούτῳ ἐξακολουθοῦμεν. Ὁ δὲ λέγων, Καὶ τοῖς αἱρετικοῖς ἔξεστι βαπτίζειν, δύο βαπτίσματα εἰσάγει.

We have received one baptism, and we follow it. But he who says, "Heretics too may baptize," brings in two baptisms.

Σατορνῖνος ἀπὸ Οὐικτοριανῆς εἶπεν.

Saturninus of Victoriana said:

Εἰ ἔξεστι τοῖς αἱρετικοῖς βαπτίζειν, ἀνέγκλητοί εἰσιν ἄνομα ποιοῦντες· οὐδὲ εὑρήσεις διὰ τί αὐτοὺς ὁ Χριστὸς ἐναντίους ἢ ὁ Ἀπόστολος ἀντιχρίστους ὀνομάζει.

If heretics may baptize, they are blameless in doing lawless things; nor will you find why Christ calls them adversaries, or the Apostle calls them antichrists.

Σατορνῖνος ἄλλος ἀπὸ Συχῆς εἶπεν.

Another Saturninus, of Sycha, said:

Οἱ ἐθνικοί, εἰ καὶ εἴδωλα σέβονται, ὅμως τὸν Θεὸν Πατέρα καὶ Κτίστην ἐπιγινώσκουσι καὶ ὁμολογοῦσι Δεσπότην. Εἰς τοῦτον Μαρκίων βλασφημεῖ, καὶ πῶς οὐκ αἰσχύνονται οἱ Μαυκίωνος βάπτισμα δοκιμάζοντες;

The heathen, even if they worship idols, nevertheless acknowledge God as Father and Creator and confess Him as Lord. Against Him Marcion blasphemes; and how are those who approve the baptism of Marcion not ashamed?

Μάρκελλος ἀπὸ Ζάμης εἶπεν.

Marcellus of Zama said:

Ὁπότε ἄφεσις ἁμαρτιῶν οὐδαμοῦ εἰ μὴ ἐν τῇ Ἐκκλησίᾳ δίδοται, ὁ αἱρετικὸν, μὴ βαπτίξων ἁμαρτωλῷ κοινωνεῖ.

Since remission of sins is given nowhere except in the Church, he who does not baptize a heretic holds communion with a sinner.

Εἰρηναῖον ἀπὸ Οὐλῶν εἶπεν.

Irenaeus of Ula said:

Εἰ διὰ τοῦτο ἡ Ἐκκλησία τὸν αἱρετικὸν οὐ βαπτίζει, ὅτι ἤδη λέγεται βεβαπτίσθαι, προκρίνει ἡ αἵρεσις καὶ μείζων γίνεται.

If the Church does not baptize the heretic for this reason, that he is said to have been baptized already, then heresy is preferred and becomes greater.

Δονάτος ἀπὸ Κιβαλινῆς εἶπεν.

Donatus of Cibaliana said:

Ὁ λέγων παρὰ τοῖς αἱρετικοῖς χάριν βαπτίσματος εἶναι, πρότερον ἀποδειξάτω ἐκεῖ Ἐκκλησίαν.

Let him who says that the grace of baptism is found among heretics first show that the Church is there.

Ζώσιμος ἀπὸ Θαραζοῦ εἶπεν.

Zosimus of Tharazus said:

Ἀποκαλυφθείσης τῆς ἀληθείας παραχωρείτω ἡ πλάνη τῇ ἀληθείᾳ.

Now that the truth has been revealed, let error give way to the truth.

Ἰουλιανὸς ἀπὸ Φιλίππου εἶπε.

Julianus of Philippus said:

Γέγραπται· Οὐ δύναται ἄνθρωπος λαμβάνειν οὐδέν, ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ. Εἰ ἡ αἵρεσις ἐξ οὐρανοῦ ἐστιν, δύναται καὶ οὐράνιον βάπτισμα δοῦναι.

It is written: A man cannot receive anything unless it has been given to him from heaven. If heresy is from heaven, it can also give heavenly baptism.

Φαῦστος ἀπὸ Θημίδης εἶπεν.

Faustus of Themida said:

Οἱ τὸ τῶν αἱρετικῶν πρὸς τὸ τῆς Ἐκκ⟨λ⟩ησίας βάπτισμα ἐνιστάμενοι, ἐκείνους μὲν Χριστιανούς, ἡμᾶς δὲ αἱρετικοὺς ποιοῦσι.

Those who set the baptism of the heretics against that of the Church make them Christians and us heretics.

Γεμῖνος ἀπὸ Φόρμης εἶπεν.

Geminus of Forma said:

Ὅ ἅπαξ ἐκρίναμεν, τοῦτο καὶ κατέχομεν· ἵνα τοὺς ἀπὸ αἱρέσεων ἐθχομένους βαπτίζωμεν.

What we once decided, that we also hold: that we baptize those who come from heresies.

Ῥογατιανὸς ἀπὸ Οὔσης εἶπεν.

Rogatianus of Usa said:

Τὴν Ἐκκλησίαν ὁ Χριστὸς ᾠκοδόμησε, τὴν αἵρεσιν ὁ διάβολος· πῶς οὖν δύναται ἔχειν βάπτισμα Χριστοῦ ἡ συναγωγὴ τοῦ διαβόλου.

Christ built the Church, the devil heresy; how then can the synagogue of the devil have the baptism of Christ.

Editors' notes and page, col. 1140

Page

running head: …PICORUM BAPTISMATE. 1140 (start of head cut off at left edge)
marginal letters: A ρετικοῖς ἀληθὲς βάπτισμα; B Σατορνῖνος ἀπὸ Οὐικτοριανῆς; C Εἰρηναῖον ἀπὸ Οὐλῶν; D Φαῦστος ἀπὸ Θημίδης
old-edition numerals: (none)
other: column is the Greek version of the Sententiae episcoporum; the cut-off Latin at the left belongs to col. 1139 and is not set. Column begins with ρετικοῖς, the rest of αἱρετικοῖς broken from the previous column. Name †Αυιμὸς unclear in the type (Ahymmus?). In Ἐκκ⟨λ⟩ησίας a letter is lost to damaged type (top of D section). Place names transliterated from the Greek as printed. No full-width lines; no editors' matter.

PL 3:1141

Θεράπιος ἀπὸ Βουλισμίου εἶπεν.

Therapius of Bulismium said:

Ὁ τοῖς αἱρετικοῖς τὸ βάπτισμα τῆς Ἐκκλησίας προδιδοὺς, τί ἄλλο ἢ τῆς Νύμφης τοῦ Τριστοῦ προδότης γίνεται;

He who betrays the baptism of the Church to the heretics, what else does he become but a betrayer of the Bride of Christ?

Λούκιος ἀπὸ Μεμερέσης εἶπε.

Lucius of Memeresa said:

Γέγραπται ὅτι Ὁ Θεὸς ἁμαρτωλῶν οὐκ ἀκούει. Ὁ δὲ αἱρετικὸς ὢν ἁμαρτωλὸς, πῶς ἀκούεται ἐν τῷ βαπτίζειν;

It is written that God does not hear sinners. But the heretic, being a sinner, how is he heard in baptizing?

Ἄλλος Φῆλιξ ἀπὸ Οὐαγλακηνῆς εἶπεν.

Another Felix, of Uaglacena, said:

Ἐν τῷ προσδέχεσθαι τοὺς αἱρετικοὺς ἄνευ τοῦ τῆς Ἐκκλησίας βαπτίσματος μηδεὶς τὴν συνήθειαν λόγου καὶ τῆς ἀληθείας προκρινέτω.

In receiving heretics without the baptism of the Church, let no one prefer custom to reason and to the truth.

Ἄλλος Σατορνῖνος ἀπὸ Πλουτίμνης εἶπεν.

Another Saturninus, of Plutimna, said:

Εἰ δύναται Ἀντίχριστος δοῦναι τὴν χάριν τοῦ Χριστοῦ, δύνανται καὶ οἱ αἱρετικοὶ βαπτίζειν, οἱ ὀνομασθέντες ἀντίχριστοι.

If Antichrist can give the grace of Christ, then the heretics too, who have been named antichrists, can baptize.

Κόϊντος ἀπὸ Οὐγβᾶς εἶπεν.

Quintus of Ugba said:

Ὁ Θεὸς εἷς ἐστι, καὶ Ἐκκλησία μία καὶ ἓν βάπτισμα· καὶ πῶς δύναταί τις βαπτισθῆναι ἐκεῖ, ὅπου οὔτε Θεὸς οὔτε Χριστὸς οὔτε Ἐκκλησία ἐστί;

God is one, and the Church one, and baptism one; and how can anyone be baptized there, where there is neither God nor Christ nor Church?

Ἰουλιανὸς ἀπὸ Μαρκελλιανῆς εἶπεν.

Julian of Marcelliana said:

Εἰ δύναται ἄνθρωπος δυσὶ κυρίοις δουλεύειν, Θεῷ καὶ μαμμωνᾷ, δύναται καὶ τὸ βάπτισμα δυσὶν ὑπηρετεῖν.

If a man can serve two masters, God and mammon, then baptism too can serve two.

Τέναξ ἀπὸ Ὁρίων Κελλίων εἶπε.

Tenax of Horrea Celliae said:

Βάπτισμα ἕν ἐστιν, ἀλλὰ τῆς Ἐκκλησίας, ἧς τὸ βάπτισμα ἀληθές.

Baptism is one, but it is the Church's, whose baptism is true.

Ἄλλος Οὐίκτωρ ἀπὸ Ἀσούρας εἶπεν.

Another Victor, of Assuras, said:

Ὁμοίως.

Likewise.

Δουνατοῦλος ἀπὸ Κάμψης εἶπεν.

Donatulus of Capsa said:

Ἀεὶ τοῦτο ἐγὼ ἐφρόνησα, ἵνα οἱ αἱρετικοὶ, μηδὲν ἔξω λαβεῖν δυνάμενοι, ὅταν πρὸς τὴν Ἐκκλησίαν ἔλθωσι, βαπτισθῶσιν.

I have always held this, that the heretics, since they can receive nothing outside, should be baptized when they come to the Church.

Οὐήρουλος ἀπὸ Ῥουσικκάδος εἶπεν.

Verulus of Rusiccade said:

Ἄνθρωπος αἱρετικὸς δύναται δοῦναι ὃ μὴ ἔχει, πολὺ μᾶλλον σχισματικὸς, ὅπερ εἶχεν ἀπολέσας.

A heretical man can give what he does not have, much more a schismatic, having lost what he had.

Πουδεντιανὸς ἀπὸ Κουινκόλης εἶπεν.

Pudentianus of Cuincula said:

Ἐάν τις ἀπὸ αἱρέσεως ἔλθῃ, βαπτισθῆναι αὐτὸν ὀρθῶς καὶ δικαίως κέκριται.

If anyone comes from heresy, it has been rightly and justly decided that he be baptized.

Πέτρος ἀπὸ Ἱππῶνος Διαῤῥύτου εἶπεν.

Peter of Hippo Diarrhytus said:

Ἐπεὶ ἓν βάπτισμά ἐστιν ἐν μόνῃ τῇ Ἐκκλησίᾳ, διὰ τοῦτο τοὺς ἀπὸ τῶν αἱρετικῶν καὶ σχισματικῶν ἐλθόντας, ὡς μηδὲν ἐκεῖθεν εἰληφότας, ἐν τῇ Ἐκκλησίᾳ βαπτίζεσθαι κρίνω.

Since there is one baptism in the Church alone, for this reason I judge that those who come from the heretics and schismatics, as having received nothing from there, are to be baptized in the Church.

Ἄλλος Λούκιος ἀπὸ Αὐσάφης εἶπεν.

Another Lucius, of Ausafa, said:

Ἑνὸς ὄντος Θεοῦ καὶ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, καὶ μιᾶς ἐλπίδος, καὶ μιᾶς Ἐκκλησίας, τὰ παρὰ τοῖς αἱρετικοῖς πραττόμενα λύεσθαι δεῖν φημι, καὶ τοὺς ἀπ' αὐτῶν ἐρχομένους ἐν τῇ Ἐκκλησίᾳ βαπτίζειν.

Since there is one God, both Father and Son and Holy Spirit, and one hope, and one Church, I say that what is done among the heretics must be undone, and that those who come from them must be baptized in the Church.

Ἄλλος Φῆλιξ ἀπὸ Τουριτῶν εἶπεν.

Another Felix, of the Turitae, said:

Ἐγὼ κρίνω, ἵνα ἀκολούθως ταῖς θείαις Γραφαῖς ἄνομοι παρὰ τοῖς αἱρετικοῖς βαπτισθέντες, ἂν πρὸς τὴν Ἐκκλησίαν καταφύγωσι, τῷ τῆς Ἐκκλησίας βαπτίσματι, ἔνθα πᾶσα ἐξουσία παρὰ τοῦ Θεοῦ δέδοται, βαπτισθῶσιν.

I judge that, in accordance with the divine Scriptures, those unlawfully baptized among the heretics, if they take refuge with the Church, should be baptized with the baptism of the Church, where all authority has been given by God.

Πλουτιανὸς ἀπὸ Λαβάνης εἶπεν.

Plutianus of Labana said:

Ἐγὼ πιστεύω βαπτίσματι σωτηρίαν μὴ εἶναι, εἰ

I believe that there is no salvation in baptism, if

Editors' notes and page, col. 1141

Page

running head: 1141 PARS I. — MONUMENTA (cut off at the right edge of the image)
marginal letters: A ‹Θεράπιος ἀπὸ Βουλισμίου εἶπεν›; B ‹τες ἀντίχριστοι›; C ‹ἔξω λαβεῖν δυνάμενοι›; D ‹Ἑνὸς ὄντος Θεοῦ›
old-edition numerals: (none)
other: column 1141 is the Greek column of a Greek–Latin parallel page; the Latin column on the right (cut off at the image edge, presumably col. 1142) is not set. Verulus's sentence is printed without a negative (δύναται δοῦναι; the Latin opposite begins "Homo haereticus" / "multo magis"); set and translated as printed, though a missing οὐ is likely. Place name in the last heading (Λαβάνης) is UNSURE: the type is blurred. In Saturninus's sentence the α of βαπτίζειν is poorly inked. Overlapping lines between images set once. Breathings and accents follow the print as far as legible.

PL 3:1142

Therapius a Bulismio dixit.

Therapius of Bulismium said:

Qui haereticis Ecclesiae baptisma concedit, quid aliud quam Sponsae Christi proditor exsistit?

He who concedes the Church's baptism to heretics, what else is he than a betrayer of the Bride of Christ?

Lucius a Memeresa dixit.

Lucius of Memeresa said:

Scriptum est: Deus peccatores non audit. Haereticus autem, cum sit peccator, quomodo in baptismo audiri potest?

It is written: God does not hear sinners. But the heretic, since he is a sinner, how can he be heard in baptism?

Alius Felix a Vaglacena dixit.

Another Felix, of Vaglacena, said:

In haereticis sine Ecclesiae baptismo recipiendis nemo consuetudinem rationi et veritati praeponat.

In the matter of receiving heretics without the Church's baptism, let no one set custom before reason and truth.

Alius Saturninus a Plutimna dixit.

Another Saturninus, of Plutimna, said:

Si potest Antichristus dare gratiam Christi, possunt et haeretici baptizare, qui appellati sunt antichristi.

If Antichrist can give the grace of Christ, then heretics, who have been called antichrists, can also baptize.

Quintus ab Ugba dixit.

Quintus of Ugba said:

Deus unus est, et Ecclesia una, et baptisma unum; quomodo ergo illic baptizari aliquis potest ubi Deus et Christus et Ecclesia non est?

God is one, and the Church is one, and baptism is one; how then can anyone be baptized there where God and Christ and the Church are not?

Julianus a Marcelliana dixit.

Julianus of Marcelliana said:

Si potest homo duobus dominis servire, Deo et mammonae, potest et baptisma duobus inservire.

If a man can serve two masters, God and mammon, then baptism too can be subject to two.

Tenax ab Orii-Celliis dixit.

Tenax of Horrea Coelia said:

Baptisma unum est, sed Ecclesiae, cujus est verum baptisma.

Baptism is one, but it is the Church's, to which true baptism belongs.

Alius Victor ab Asura dixit.

Another Victor, of Assuras, said:

Similiter.

Likewise.

Donatulus a Caspe dixit.

Donatulus of Capsa said:

Et ego semper hoc sensi, ut haeretici, qui nihil foris consequi possunt, quando ad Ecclesiam veniunt, baptizentur.

I too have always held this, that heretics, who can obtain nothing outside, should be baptized when they come to the Church.

Vcrulus a Rusiccade dixit.

Verulus of Rusiccade said:

Homo haereticus dare potest, quod non habet; multu magis schismaticus, qui quod habet amisit.

A heretical man can give what he does not have; much more the schismatic, who has lost what he has.

Pudentianus a Quincola dixit.

Pudentianus of Quincola said:

Si quis ex haeresi venerit, baptizari eum recte ac juste statutum est.

If anyone comes from heresy, it has rightly and justly been decreed that he be baptized.

Petrus ab Hippone Diarrhyto dixit.

Petrus of Hippo Diarrhytus said:

Cum baptisma unum sit in sola Ecclesia, idcirco eos, qui ab haereticis et schismaticis veniunt, ut qui nihil inde acceperint, in Ecclesia censeo baptizari oportere.

Since baptism is one and is in the Church alone, I therefore judge that those who come from heretics and schismatics, as having received nothing from there, ought to be baptized in the Church.

Alius Lucius ab Ausafa dixit.

Another Lucius, of Ausafa, said:

Cum sit unus Deus, et Pater et Filius et Spiritus sanctus, et una spes et una Ecclesia; quae apud haereticos facta sunt rescindi debere dico, et eos, qui inde veniunt, in Ecclesia baptizandos esse.

Since there is one God, both Father and Son and Holy Spirit, and one hope and one Church, I say that what has been done among heretics ought to be annulled, and that those who come from there are to be baptized in the Church.

Alius Felix a Turitis dixit.

Another Felix, of Turitis, said:

Ego censeo, ut secundum sanctarum Scripturarum praecepta iniqui apud haereticos baptizati, si ad Ecclesiam confugerint, Ecclesiae baptismate, ubi potestas omnis a Deo data est, baptizentur.

I judge that, according to the precepts of the holy Scriptures, the unrighteous who have been baptized among heretics, if they take refuge in the Church, should be baptized with the Church's baptism, where all power has been given by God.

Plutianus a Labana dixit.

Plutianus of Labana said:

Ego credo baptisma salutare non esse, nisi solum

I believe that baptism is not saving, except only

Editors' notes and page, col. 1142

Page

running head: MONUMENTA VETERUM. 1142
marginal letters: A Therapius a Bulismio dixit; B christi. (end of Saturninus' sentence); C foris consequi possunt; D Cum sit unus Deus
old-edition numerals: 372 after baptizentur (before Vcrulus a Rusiccade dixit)
other: Greek fragments at the left edge belong to the parallel Greek column 1141 and are not set; Verulus' sentence printed "dare potest ... quod habet amisit" (usual text "dare non potest ... quod habuit"), set and translated as printed; "baptisma" in Petrus' sentence has a damaged final letter, read as a; place-names rendered loosely (Orii-Celliis as Horrea Coelia, Asura as Assuras, Caspe as Capsa) and UNSURE; column ends mid-sentence at "solum"

PL 3:1143

in Ecclesia catholica; et quando extra Ecclesiam fit, simulationem esse.

in the Catholic Church; and that when it is done outside the Church, it is a pretence.

Solvianus a Zufala dixit.

Solvianus of Zufala said:

Haereticos nihil haber⟨e⟩ constat, et ideo ad nos veniunt, ut possint accipere quod non habent.

It is agreed that heretics have nothing, and for that reason they come to us, so that they may receive what they do not have.

Honoratus a Luca dixit.

Honoratus of Luca said:

Cum Christus verus sit, magis veritatem quam consuetudinem sequi debemus, ut haereticos, qui ideo ad nos veniunt, quia foris nihil accipe potuerunt, Ecclesiae baptismo sanctificemus.

Since Christ is true, we ought to follow truth rather than custom, so that we sanctify with the Church's baptism the heretics, who come to us for this reason, that outside they were able to receive nothing.

Victor ab Octyvo dixit.

Victor of Octavu said:

Sic et ipse sentio, ut qui ab haeresi veniunt sine dubio baptizentur.

I myself also think thus, that those who come from heresy should without doubt be baptized.

Clarius a Mescula dixit.

Clarius of Mascula said:

Manifesta est sententia Domini nostri Jesu Christi apostolos suos mittentis, et ipsis solis potestatem permittentis, quibus nos successimus, eadem potestate Ecclesiam Dei gubernantes, et eos qui credunt baptizantes. Et ideo haeretici, qui nec potestatem, nec Ecclesiam habent, neque baptizare Ecclesiae baptismo possunt.

Clear is the judgement of our Lord Jesus Christ, when He sent His apostles and granted the power to them alone; and we have succeeded them, governing the Church of God with the same power and baptizing those who believe. And therefore heretics, who have neither the power nor the Church, cannot baptize with the Church's baptism either.

Secundianus a Tamba dixit.

Secundianus of Thambeae said:

Non debemus haereticos nostra contentione decipere, ut in Ecclesia Domini nostri Jesu Christi non baptizati, cum judicii dies venerit, nobis imputent, quod per nos non sint baptizati, nec remissionem peccatorum consecuti sint. Quamobrem cum una sit Ecclesia et unum baptisma, quando ad nos veniunt, simul cum Ecclesia baptismum etiam consequi debent.

We ought not to deceive heretics by our obstinacy, so that, not having been baptized in the Church of our Lord Jesus Christ, they lay it to our charge when the day of judgement comes that through us they were not baptized and did not obtain the remission of sins. Therefore, since there is one Church and one baptism, when they come to us they ought to obtain baptism also together with the Church.

Aurelius a Chollaba dixit.

Aurelius of Chullabi said:

Joannes apostolus in Epistola sua dixit: Si quis ad vos venit, et doctrinam Christi non habet, nolite eum admittere in domum, et ave illi ne dixeritis. Qui enim dixerit illi, ave, communicat verbis et factis ejus malis. Quomodo igitur admitti in domum Dei possunt, aut quomodo cum eis sine Ecclesiae baptismo communicare possumus, quin simul et malis eorum factis communicemus?

John the apostle said in his Epistle: If anyone comes to you and does not have the teaching of Christ, do not admit him into the house, and do not say "hail" to him. For whoever says "hail" to him shares in his evil words and deeds. How then can they be admitted into the house of God, or how can we hold communion with them without the Church's baptism, without at the same time sharing also in their evil deeds?

Victor a Gemellis dixit.

Victor of Gemellae said:

Si caecus caecum ducat, ambo in foveam cadunt. Cum ergo haereticos constet non posse illuminare quemquam, cum ipsi caeci sint, talium baptisma non valet.

If the blind lead the blind, both fall into the pit. Since therefore it is agreed that heretics cannot enlighten anyone, since they themselves are blind, the baptism of such men is not valid.

Matolius ab Oea dixit.

Natalis of Oea said:

Tam ego praesens, quam Pompeius Sabratensis, et Dioga Leptimagensis, qui mihi mandaverunt, corpore quidem absentes, sed spiritu praesentes, censemus, quod et multi coepiscopi nostri; quod haeretici communicationem habere nobiscum non possunt, nisi a nobis fuerint baptizati.

Both I who am present, and Pompeius of Sabrata and Dioga of Leptis Magna, who have commissioned me, absent indeed in body but present in spirit, judge, as do also many of our fellow bishops, that heretics cannot have communion with us unless they have been baptized by us.

Editors' notes and page, col. 1143

Footnotes

(91) ‹anchor: et ave illi ne dixeritis› · call in col 1143 (printed 91 again; the sequence would give 92)

II Joan. I, 10.

2 John 1:10.

(printed under page 623)

(92) ‹anchor: ambo in foveam cadunt› · call in col 1143

Matth. XV, 14.

Matthew 15:14.

(printed under page 623)

Page

running head: 1143 DE HÆRETICORUM BA[PTISMATE] (cut off at image edge)
marginal letters: A ‹in Ecclesia catholica›; B ‹Manifesta est sententia›; C ‹sit Ecclesia et unum baptisma›; D ‹Si caecus caecum ducat›
old-edition numerals: 374 before ‹Matolius›

PL 3:1144

μὴ ἐν μόνῃ τῇ καθολικῇ Ἐκκλησίᾳ, καὶ ὅταν ἔξω τῆς Ἐκκλησίας γένηται, πιθηκισμὸν εἶναι.

not in the Catholic Church alone, and that when it takes place outside the Church it is an aping.

Σαλουιανὸς ἀπὸ Ζυφάλης εἶπεν.

Saluianus of Zyphala said:

Τοὺς αἱρετικοὺς μηδὲν ἔχειν συνέστηκε, καὶ διὰ τοῦτο πρὸς ἡμᾶς ἔρχονται, ἵνα λάβωσιν, ὃ μὴ ἔχουσιν.

It is established that heretics have nothing, and for this reason they come to us, so that they may receive what they do not have.

Ὀνωράτος ἀπὸ Λούγκης εἶπεν.

Honoratus of Lunca said:

Ὁπότε ὁ Χριστὸς ἀληθής ἐστι, μᾶλλον τῇ ἀληθείᾳ ἢ τῇ συνηθείᾳ ἕπεσθαι ὀφείλομεν, ἵνα τοὺς αἱρετικούς, διὰ τοῦτο πρὸς ἡμᾶς ἐρχομένους, ὅτι ἔξω μηδὲν λαβεῖν ἠδυνήθησαν, τῷ τῆς Ἐκκλησίας βαπτίσματι ἁγιάσωμεν.

Since Christ is true, we ought to follow the truth rather than custom, so that we may sanctify with the baptism of the Church the heretics who come to us for this reason, that outside they were able to receive nothing.

Οὐίκτωρ ἀπὸ Ὀκτύβου εἶπε.

Victor of Octavu said:

Τοῦτο καὶ αὐτὸς φρονῶ ἵνα οἱ ἀπὸ αἱρέσεως ἐρχόμενοι ἀδιστάκτως βαπτισθῶσι.

I too am of this mind, that those who come from heresy be baptized without hesitation.

Κλάριος ἀπὸ Μασκούλης εἶπε.

Clarius of Mascula said:

Πρόδηλός ἐστιν ἡ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἀπόφασις ἀποστέλλοντος τοὺς ἑαυτοῦ ἀποστόλους, καὶ αὐτοῖς μόνοις τὴν ἐξουσίαν ἐπιτρέποντος τοῖς ἡμεῖς ἐξακολουθοῦμεν, τῇ αὐτῶν ἐξουσίᾳ τὴν Ἐκκλησίαν τοῦ Θεοῦ κυβερνῶντες, καὶ τοὺς πιστεύοντας βαπτίζοντες. Καὶ διὰ τοῦτο οἱ αἱρετικοί, οἱ μήτε τὴν ἐξουσίαν ἔχοντες, μήτε τὴν Ἐκκλησίαν, οὐδὲ βαπτίζειν, τῷ τῆς Ἐκκλησίάς βαπτίσματι δύνανται.

Manifest is the pronouncement of our Lord Jesus Christ, when He sent His apostles and entrusted the power to them alone, whom we follow, governing the Church of God by their power and baptizing those who believe. And for this reason the heretics, who have neither the power nor the Church, cannot baptize either with the baptism of the Church.

Σεκουνδιανὸς ἀπὸ Θάμβης εἶπεν.

Secundianus of Thambe said:

Οὐδαμῶς ὀφείλομεν τοὺς αἱρετικοὺς τῇ ἡμετέρᾳ φιλονεικίᾳ ἐνεδρεύειν, ἵνα οἱ ἐν τῇ Ἐκκλησίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μὴ βαπτισθέντες, ὁπόταν ἡ ἡμέρα τῆς κρίσεως ἔλθῃ, ἡμᾶς αἰτιάσωνται, ὅτι δι' ἡμᾶς οὐκ ἐβαπτίσθησαν. οὐδὲ τὴν ἄφεσιν τῶν ἁμαρτιῶν ἔλαβον. Διόπερ μιᾶς οὔσης τῆς Ἐκκλησίας καὶ ἑνὸς βαπτίσματος, ὅταν πρὸς ἡμᾶς ἔλθωσι, μετὰ τῆς Ἐκκλησίας καὶ τοῦ βαπτίσματος τυχεῖν ὀφείλουσιν.

We ought by no means to defraud the heretics by our contentiousness, lest those who were not baptized in the Church of our Lord Jesus Christ, when the day of judgement comes, should accuse us, because through us they were not baptized. nor received the remission of sins. Therefore, since there is one Church and one baptism, when they come to us they ought to obtain baptism together with the Church.

Αὐρήλιος ἀπὸ Χολλαβῆς εἶπεν.

Aurelius of Chullabi said:

Ἰωάννης ὁ ἀπόστολος ἐν Ἐπιστολῇ αὐτοῦ ἔφη· Εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ τὴν διδαχὴν τοῦ Θεοῦ οὐ φέρει, μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν, καὶ χαίρειν αὐτῷ μὴ λέγετε. Ὁ λέγων αὐτῷ χαίρειν, κοινωνεῖ τοῖς λόγοις αὐτοῦ καὶ τοῖς ἔργοις τοῖς πονηροῖς. Πῶς οὖν οὗτοι εἰσδεχθῆναι εἰς οἰκίαν τοῦ Θεοῦ δύνανται, ἢ πῶς αὐτοῖς χωρὶς τοῦ τῆς Ἐκκλησίας βαπτίσματος κοινωνῆσαι δυνάμεθα, εἰ μὴ τοῖς πονηροῖς αὐτῶν ἔργοις κοινωνοῦμεν;

John the apostle said in his Epistle: If anyone comes to you and does not bring the teaching of God, do not receive him into the house, and do not bid him greeting. He who bids him greeting shares in his words and in his evil deeds. How then can these be received into the house of God, or how can we have communion with them without the baptism of the Church, unless we share in their evil deeds?

Βίκτωρ ἀπὸ Γεμέλλων εἶπε.

Victor of Gemellae said:

Τυφλὸς τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται. Ἐπεὶ οὖν σαφές ἐστι μὴ δύνασθαι αἱρετικόν τινα φωτίσαι, ἅτε δὴ τυφλῶν αὐτῶν ὄντων, τῶν τοιούτων τὸ βάπτισμα οὐδέν ἐστι.

If a blind man leads a blind man, both will fall into a pit. Since then it is clear that a heretic cannot enlighten anyone, inasmuch as they themselves are blind, the baptism of such men is nothing.

Ματόλιος ἀπὸ Οἴας εἶπε.

Matolius of Oea said:

Κἀγὼ παρών, καὶ Πομπήϊος ἀπὸ Σαβράτων, καὶ Διογὰς ἀπὸ Λεπτιμάγνης, οἵπερ ἐνετείλαντό μοι, σώματι μὲν ἀπόντες, τῷ δὲ πνεύματι παρόντες, κρίνομεν, ὅπερ καὶ πολλοὶ συνεπίσκοποι ἡμῶν, τοὺς αἱρετικοὺς κοινωνεῖν ἡμῖν μὴ δύνασθαι, ἐὰν μὴ παρ' ἡμῶν βαπτισθῶσιν.

I who am present, and Pompeius of Sabrata, and Dioga of Leptis Magna, who charged me [with this], absent indeed in body but present in spirit, judge, as many of our fellow bishops also do, that heretics cannot have communion with us unless they are baptized by us.

Editors' notes and page, col. 1144

Page

running head: …TICORUM BAPTISMATE 1144 (cut off at the left edge of the image)
marginal letters: A μὴ ἐν μόνῃ τῇ καθολικῇ; B Πρόδηλός ἐστιν ἡ τοῦ Κυρίου; C τῶν ἁμαρτιῶν ἔλαβον; D Τυφλὸς τυφλὸν ἐὰν ὁδηγῇ
old-edition numerals: (none)
other: this column is the Greek version of the Sententiae episcoporum, set as printed; the cut-off text at the left edge belongs to the Latin column 1143 and is not set; column begins mid-sentence; "τοῖς ἡμεῖς" in Clarius's sentence is set as printed (perhaps for οἷς); the name Ματόλιος is set as printed, UNSURE whether it is a misprint for Νατάλιος (Natalis of Oea); the initial glyph of Πῶς in Aurelius's speech is damaged but readable

PL 3:1145

Ἰούνιος ἀπὸ Νεαπόλεως εἶπεν.

Junius of Neapolis said.

Ἀπ' ἐκείνου, οὗ ἅπαξ ἐκρίναμεν, οὐ χωρίζομαι· ἵνα τοὺς αἱρετικοὺς τοὺς ἐρχομένους εἰς τὴν Ἐκκλησίαν βαπτίζωμεν.

From what we once judged I do not depart: that we should baptize the heretics who come to the Church.

Κυπριανὸς ἀπὸ Καρχηδόνος εἶπε.

Cyprian of Carthage said.

Τὴν ἐμὴν ἀπόφασιν ὁλόκληρος δείκνυσιν ἐπιστολὴ πρὸς Ἰοδιανὸν συνεπίσκοπον ἡμῶν γραφεῖσα· τοὺς αἱρετικοὺς κατὰ τὴν εραγγελικὴν καὶ ἀποστολικὴν μαρτυρίαν ἐναντίους τοῦ Χριστοῦ καὶ ἀντιχρίστους ὀνομασθέντας, ὁπόταν τῇ Ἐκκλησίᾳ προσέλθωσι, τῷ ἑνὶ τῆς Ἐκκλησίας βαπτίσματι βαπτίζεσθαι δεῖν· ἵνα δυνηθῶσι γενέσθαι ἀντὶ ἐχθρῶν φίλοι, καὶ ἐξ ἀντιχρίστων Χριστιανοί.

The letter written to Jovian our fellow bishop shows my judgement entire: that heretics, who according to the evangelical and apostolic testimony have been named opponents of Christ and antichrists, must, when they come over to the Church, be baptized with the one baptism of the Church, so that they may become friends instead of enemies, and Christians out of antichrists.

ΖΩΝΑΡ. Αὗται μὲν οὖν αἱ γνῶμαι τῶν ἐν τῇ συνόδῳ ταύτῃ συνελθόντων Πατέρων τῷ μεγάλῳ Κυπριανῷ· ἀλλ' οὔτε ἐπὶ τοῖς αἱρετικοῖς ἐκράτησαν πᾶσιν, οὔτε ἐπὶ τοῖς σχισματικοῖς. Ἡ γὰρ δευτέρα οἰκουμε⟨ν⟩ικὴ σύνοδος, ὡς ἤδη εἴρηται, ὑπεξεῖλέ τινας τῶν αἱρετικῶν, καὶ ἄνευ βαπτίσματος δέχεσθαι τούτους θεσπίσασα, χριομένους μόνον τῷ θείῳ μύρῳ καὶ ἀναθεματίζοντας τὴν οἰκείαν αἵρεσιν ἕκαστον, καὶ πάσας ἁπλῶς. Καὶ διὰ τοῦτο οὐδὲ ἐξηγήθησαν αἱ γνῶμαι αὗται, ὡς μὴ ἀναγκαῖαι, οἷα μηδὲ ἐνεργοῦσαι, ἀλλὰ καὶ κατὰ σύνοψιν ἐγράφησάν.

ZONARAS. These, then, are the opinions of the Fathers who assembled in this synod with the great Cyprian; but they did not prevail either in the case of all heretics or in the case of schismatics. For the second ecumenical synod, as has already been said, excepted certain of the heretics, decreeing that these be received without baptism, being only anointed with the divine chrism and each anathematizing his own heresy, and all heresies without qualification. And for this reason these opinions have not been expounded either, as not being necessary, inasmuch as they are not even in force, but have also been written down in summary.

Iunius a Neapoli dixit.

Junius of Neapolis said.

Ab eo, quod semel censuimus, non recedo ut haereticos venientes ad Ecclesiam baptizemus.

I do not withdraw from what we once resolved, that we should baptize heretics coming to the Church.

Cyprianus a Carthagine dixit.

Cyprian of Carthage said.

Meam sententiam plenissime exprimit epistola, quae ad Jovianum coepiscopum nostrum scripta est: haereticos evangelico et apostolico testimonio adversarios Christi et antichristos appellatos, quando ad Ecclesiam venerint, unico Ecclesiae baptismo baptizandos esse; ut possint fieri de adversariis amici, et de antichristis Christiani.

The letter which was written to Jovian our fellow bishop expresses my opinion most fully: that heretics, called by the evangelical and apostolic testimony adversaries of Christ and antichrists, when they come to the Church, must be baptized with the one baptism of the Church, so that they may become friends from adversaries, and Christians from antichrists.

ZONAR. Hae sunt igitur Patrum sententiae, qui cum magno Cypriano in concilio isto convenerant: sed nec apud omnes haereticos nec apud schismaticos valuerunt. Nam secunda synodus oecumenica, ut jam dictum est, haereticos nonnullos excepit, ac sine baptismo recipiendos illos sanxil, sancto chrismate tantum unctos, et singulos propriam haeresim ac omnino omnes anathematizantes. Atque hac de causa neque expositae sunt hae sententiae, utpote minus necessariae, et quae non valent, sed et compendiose perscriptae sunt.

ZONARAS. These, then, are the opinions of the Fathers who had come together with the great Cyprian in this council; but they did not hold good either in the case of all heretics or in the case of schismatics. For the second ecumenical synod, as has already been said, excepted some heretics, and decreed that they be received without baptism, being only anointed with the holy chrism, and each anathematizing his own heresy and all heresies altogether. And for this reason these opinions have not been expounded either, as being less necessary and as having no force, but have also been written down in summary form.

Editors' notes and page, col. 1145

Footnotes

(none) Remark: the lower part of the page carries Baluze's notice "Concilium VIII, habitum circa annum CCLVII" (signed Steph. Baluzius, Nova Collectio Concil.). It is set full-width as a body-text section, not as a footnote with a call, so it is not set here. (printed under page 624)

Page

running head: PARS I. — MONUMENTA VETERUM.
marginal letters: A Ἰούνιος ἀπὸ Νεαπόλεως εἶπεν / Iunius a Neapoli dixit (letter between the columns); B πριανῷ· ἀλλ' οὔτε ἐπὶ τοῖς αἱρετικοῖς / venerant: sed nec apud omnes; C (none); D (none)
old-edition numerals: (none)
other: two-column stretch (Greek left, Latin right) set left column then right, then the full-width block; οἰκουμε⟨ν⟩ικὴ has a damaged letter; "Cypriano. quemadmodum" printed with a full stop (a comma is probably meant), set as printed; ἐγράφησάν accented as printed; Zonaras's commentary set as part of the printed text; editors' matter: Baluze's preface to Concilium VIII ("Quamvis persuasum omnino habeam"); no full-width line cut off; no word split at the column break
misprints kept as printed: Ἰοδιανὸν (for Ἰοβιανόν) and εραγγελικὴν (for εὐαγγελικὴν), in Cyprian's Greek opinion (QA Q1).
other: the column continues with CONCILIUM VIII, HABITUM CIRCA ANNUM CCLVII. (another unit); not set here