PL 35 · cols. 1414–1424

Augustinus, In Joannis Evangelium tractatus I-VI, cum admonitione et praefatione incerti auctoris

Tractate V

21 et 22). Si jam baptizatum cognovit, venienti ad baptisma quomodo dicit, Ego a te debeo baptizari? Hanc vobiscum interim ruminate, hanc vobiscum conferte, hanc vobiscum tractate. Praestet Dominus Deus noster ut antequam a me audiatis, alicui vestrum priori eam revelet. Tamen, fratres, hoc sciatis, quia per istius quaestionis solutionem, vocem pars Donati de Baptismi gratia, ubi nebulas obtendunt imperitis, et retia tendunt avibus volantibus, si frontem habeant, omnino non habebunt: omnino eorum ora claudentur.

21 and 22). If he already knew Him to be baptized, how does he say to Him as He comes to baptism, I ought to be baptized by Thee? Meanwhile chew this over among yourselves, confer on it among yourselves, discuss it among yourselves. May the Lord our God grant that, before you hear it from me, He may reveal it first to some one of you. Yet, brethren, know this: that through the solution of this question the party of Donatus, concerning the grace of Baptism, where they spread mists before the unskilled and stretch nets for flying birds, will have no voice at all, if they have any shame; their mouths will be wholly shut.

TRACTATUS V.

Tractate V.

Rursum in illud, Et ego nesciebam eum, etc. Quid novi Joannes didicerit de Domino per columbam. Cap. I, ℣. 33.

Again on that saying, And I did not know Him, etc. What new thing John learned about the Lord through the dove. Chapter 1, verse 33.

1. Sicut Dominus voluit, ad diem promissionis nostrae pervenimus: praestabit etiam hoc, ut ad ipsius promissionis redditionem pervenire possimus. Tunc enim ea quae dicimus, et nobis et vobis si utilia sunt, ab ipso sunt: quae autem ab homine sunt, mendacia sunt; sicut ipse dixit Dominus noster Jesus Christus, Qui loquitur mendacium, de suo loquitur (Joan. VIII, 44). Nemo habet de suo, nisi mendacium et peccatum. Si quid autem homo habet veritatis atque justitiae, ab illo fonte est, quem debemus sitire in hac eremo, ut ex eo quasi guttis quibusdam irrorati, et in hac peregrinatione interim consolati, ne deficiamus in via, venire ad ejus requiem satietatemque possimus. Si ergo qui loquitur mendacium, de suo loquitur; qui loquitur veritatem, de Deo loquitur. Verax Joannes, veritas Christus; verax Joannes, sed omnis verax a veritate verax est: si ergo verax est Joannes, et verax esse homo non potest, nisi a veritate; a quo erat verax, nisi ab eo qui dixit, Ego sum veritas (Id. XIV, 6)? Non ergo, posset dicere, aut veritas contra veracem, aut verax contra veritatem. Veracem veritas misit; et ideo verax erat, quoniam a veritate missus erat. Si veritas Joannem miserat, Christus eum miserat. Sed quod Christus cum Patre facit, Pater facit: et quod Pater cum Christo facit, Christus facit. Nec seorsum Pater aliquid facit sine Filio; nec seorsum aliquid Filius sine Patre: inseparabilis charitas, inseparabilis unitas, inseparabilis majestas, inseparabilis potestas, secundum haec verba quae ipse posuit, Ego et Pater unum sumus (Id. X, 30). Quis ergo misit Joannem? Si dicamus, Pater, verum dicimus; si dicamus, Filius, verum dicimus: manifestius autem ut dicamus, Pater et Filius. Quem misit autem Pater et Filius, unus Deus misit; quia Filius dixit, Ego et Pater unum sumus. Quomodo ergo nesciebat eum a quo missus est? Dixit enim, Ego nesciebam eum; sed qui me misit baptizare in aqua, ipse mihi dixit. Interrogo Joannem, Qui te misit baptizare in aqua, quid tibi dixit? Super quem videris Spiritum descendentem, sicut columbam, et manentem super eum, ipse est qui baptizat in Spiritu sancto. Hoc tibi, o Joannes, dixit qui te misit? Manifestum quia hoc. Quis ergo te misit? Forte Pater. Verus Deus Pater, et veritas Deus Filius: si Pater sine Filio te misit, Deus sine veritate te misit: si ideo autem verax es, quia veritatem

1. As the Lord willed, we have arrived at the day of our promise: He will grant this too, that we may arrive at the fulfilment of that promise. For then the things we say, if they are useful both to us and to you, are from Him; but the things that are from man are lies, as our Lord Jesus Christ Himself said, He who speaks a lie speaks of his own (John 8:44). No one has anything of his own except lying and sin. But if man has anything of truth and righteousness, it is from that fountain for which we ought to thirst in this desert, so that, bedewed from it as if with certain drops, and comforted meanwhile in this pilgrimage, we may not faint on the way, but may be able to come to its rest and fullness. If, then, he who speaks a lie speaks of his own, he who speaks the truth speaks of God. John is truthful, Christ is the truth; John is truthful, but every truthful man is truthful from the truth: if, then, John is truthful, and a man cannot be truthful except from the truth, from whom was he truthful, if not from Him who said, I am the truth (John 14:6)? Therefore neither could the truth speak against the truthful man, nor the truthful man against the truth. The truth sent the truthful man; and so he was truthful, because he had been sent by the truth. If the truth had sent John, Christ had sent him. But what Christ does with the Father, the Father does; and what the Father does with Christ, Christ does. Neither does the Father do anything apart without the Son, nor the Son anything apart without the Father: inseparable charity, inseparable unity, inseparable majesty, inseparable power, according to these words which He Himself set down, I and the Father are one (John 10:30). Who, then, sent John? If we say, the Father, we speak the truth; if we say, the Son, we speak the truth; but it is clearer for us to say, the Father and the Son. And whom the Father and the Son sent, the one God sent; for the Son said, I and the Father are one. How, then, did he not know Him by whom he was sent? For he said, I did not know Him; but He who sent me to baptize in water, He said to me. I ask John: He who sent you to baptize in water, what did He say to you? Upon whom you see the Spirit descending as a dove, and remaining upon Him, He it is who baptizes in the Holy Spirit. Did He who sent you say this to you, O John? It is plain that He said this. Who, then, sent you? Perhaps the Father. God the Father is true, and God the Son is the truth: if the Father sent you without the Son, God sent you without the truth; but if you are truthful for this reason, that you speak the truth

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PL 35:1415

loqueris, et ex veritate loqueris; non te misit Pater sine Filio, sed simul te misit Pater et Filius: si ergo et Filius te misit cum Patre, quomodo nesciebas eum a quo missus es? Quem videras in veritate, ipse te misit ut agnosceretur in carne, et dixit, Super quem videris Spiritum descendentem sicut columbam, et manentem super eum, ipse est qui baptizat in Spiritu sancto.

and you speak from the truth; the Father did not send you without the Son, but the Father and the Son sent you together: if, then, the Son also sent you with the Father, how did you not know Him by Whom you were sent? He Whom you had seen in truth sent you so that He might be recognized in the flesh, and said, Upon Whom you see the Spirit descending like a dove, and remaining upon Him, He it is Who baptizes in the Holy Spirit.

2. Hoc audivit Joannes, ut nosset eum quem non noverat, an ut plenius nosset quem jam noverat? Si enim omni ex parte non nosset, non venienti ad fluvium ut baptizaretur diceret, Ego a te debeo baptizari, et tu venis ad me (Matth. III, 14)? noverat ergo. Quando autem columba descendit? Jam baptizato Domino, et ab aqua ascendente. At si ille qui eum misit, dixit, Super quem videris Spiritum descendentem sicut columbam, et manentem super eum, ipse est qui baptizat in Spiritu sancto; et non noverat eum, sed columba descendente cognovit eum; columba vero tunc descendit, quando Dominus ab aqua ascendit; tunc autem cognoverat Joannes Dominum, quando ad eum Dominus ad aquam veniebat: manifestatur nobis quia Joannes secundum aliquid noverat, secundum aliquid nondum noverat Dominum. Nisi autem hoc intellexerimus, mendax erat. Quomodo erat verax agnoscens, qui dicit, Tu ad me venis baptizari, et ego a te debeo baptizari? Verax est cum hoc dicit? Et quomodo rursus verax est cum dicit, Ego non noveram eum; sed qui misit me baptizare in aqua, ipse mihi dixit, Super quem videris Spiritum descendentem sicut columbam, et manentem super eum, ipse est qui baptizat in Spiritu sancto? Innotuit per columbam Dominus, non ei qui se non noverat, sed ei qui in eo aliquid noverat, aliquid non noverat. Nostrum est ergo quaerere quid in eo Joannes nondum noverat, et per columbam didicit.

2. Did John hear this so that he might know Him Whom he had not known, or so that he might know more fully Him Whom he already knew? For if he had not known Him in every respect, he would not have said to Him as He came to the river to be baptized, I ought to be baptized by You, and do You come to me? (Matt. 3:14). So he knew Him. But when did the dove descend? When the Lord had already been baptized and was coming up from the water. But if He Who sent him said, Upon Whom you see the Spirit descending like a dove, and remaining upon Him, He it is Who baptizes in the Holy Spirit; and he did not know Him, but recognized Him when the dove descended; and the dove descended at the time when the Lord came up from the water; but John had recognized the Lord at the time when the Lord was coming to him at the water: it is made plain to us that John in some respect knew the Lord, and in some respect did not yet know Him. But unless we understand this, he was a liar. How was he truthful in recognizing Him, he who says, You come to me to be baptized, and I ought to be baptized by You? Is he truthful when he says this? And how again is he truthful when he says, I did not know Him; but He Who sent me to baptize in water said to me, Upon Whom you see the Spirit descending like a dove, and remaining upon Him, He it is Who baptizes in the Holy Spirit? The Lord was made known through the dove, not to one who did not know Him, but to one who knew something in Him and did not know something. It is ours, then, to ask what it was in Him that John did not yet know, and learned through the dove.

3. Quare missus est Joannes baptizans? Jam memini me quantum potui dixisse Charitati vestrae. Si enim baptismus Joannis necessarius erat saluti nostrae; et modo debuit exerceri. Non enim modo non salvantur homines, aut non modo plures salvantur, aut alia tunc salus erat, et alia modo. Si mutatus est Christus, mutata est et salus: si salus in Christo est, et idem ipse Christus est, eadem nobis salus est. Sed quare missus est Joannes baptizans? Quia oportebat baptizari Christum. Quare oportebat baptizari Christum? Quare oportuit nasci Christum? quare oportuit crucifigi Christum? Si enim viam humilitatis demonstraturus advenerat, et seipsum facturus ipsam humilitatis viam; in omnibus ab eo implenda erat humilitas. Auctoritatem dare baptismo suo hinc dignatus est, ut cognoscerent servi quanta alacritate deberent currere ad baptismum Domini, quando ipse non dedignatus est suscipere baptismum servi. Donatum enim erat hoc Joanni, ut ipsius baptismus diceretur.

3. Why was John sent baptizing? I remember that I have already spoken of this to your Charity as well as I could. For if John's baptism was necessary for our salvation, it ought also to be practised now. For it is not that men are not saved now, or that more are not saved now, or that salvation was one thing then and another now. If Christ has been changed, salvation too has been changed: if salvation is in Christ, and Christ is Himself the same, salvation is the same for us. But why was John sent baptizing? Because it was fitting that Christ be baptized. Why was it fitting that Christ be baptized? Why was it fitting that Christ be born? Why was it fitting that Christ be crucified? For if He had come to show the way of humility, and to make Himself that very way of humility, humility was to be fulfilled by Him in all things. Hence He deigned to give authority to His own baptism, so that servants might recognize with what eagerness they ought to run to the baptism of the Lord, when He Himself did not disdain to receive the baptism of a servant. For this had been granted to John, that the baptism should be called his.

4. Hoc attendat, et distinguat, et noverit Charitas vestra. Baptismus quem accepit Joannes, baptismus

4. Let your Charity attend to this, and distinguish, and know. The baptism which John received, the baptism

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Footnotes

(a) ‹anchor: crucifigi Christum› · call in col 1415

Interrogando respondet quaestioni, ut supra Tract. 4, n. 13.

He answers the question by asking questions, as above, Tract. 4, n. 13.

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(1) ‹anchor: not visible in the foot image (probably §4, "Baptismus quem accepit Joannes")› · call in col 1415 or 1416 (note printed under col 1416)

Er. et Lugd. sic legunt hunc locum: Baptismum quod accepit Joannes, baptismum Joannis dictum est. Nullus ante illum justorum, nullus post illum ut acciperet baptismum, quod baptismum ipsius diceretur, accepit: solus tale donum accepit quidem. Quibus suffragantur Ven. et Lov., ea tamen inter se discrepantia, ut Ven., baptisma, Lov. autem, baptismum ferant. M.

Erasmus and the Lyons edition read this passage thus: "The baptism which John received was called John's baptism. No one of the just before him, no one after him, received [the gift] of receiving a baptism that should be called his own: he alone indeed received such a gift." The Venice and Louvain editions support them, yet differ between themselves in this, that Venice has "baptisma" and Louvain "baptismum". M. [Note: the word read "ut" before "acciperet" is faint in the scan and may be misread.]

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Joannis dictus est: solus tale donum accepi⟨t⟩. nullus ante illum justorum, nullus post illum, ut acciperet baptismum, qui baptismus illius diceretur. Accepit quidem; non enim a se posset aliquid: si enim a se quis loquitur, mendacium de suo loquitur. Et unde accepit, nisi a Domino Jesu Christo? Ab illo ut baptizare posset accepit, quem postea baptizavit. Nolite mirari: sic enim hoc fecit Christus in Joanne, quomodo quiddam fecit in matre. De Christo enim dictum est, Omnia per ipsum facta sunt (Joan. I, 3): si omnia per ipsum, et Maria per ipsum facta est, de qua postea natus est Christus. Intendat Charitas vestra, Quomodo creavit Mariam, et creatus est per Mariam; sic dedit baptismum Joanni, et baptizatus est a Joanne.

was called John's: he alone received such a gift. None of the righteous before him, none after him, received a baptism such that the baptism would be called his. He received it, to be sure; for he could have nothing of himself: for if anyone speaks of himself, he speaks a lie of his own. And from where did he receive it, if not from the Lord Jesus Christ? From Him he received the power to baptize, Him Whom he afterwards baptized. Do not wonder: for Christ did this in John in the same way as He did something in His mother. For of Christ it is said, All things were made through Him (John 1:3): if all things were made through Him, Mary too was made through Him, of whom Christ was afterwards born. Let your Charity attend: as He created Mary, and was created through Mary, so He gave baptism to John, and was baptized by John.

5. Ad hoc ergo accepit baptismum a Joanne, ut accipiens quod inferius erat ab inferiore, ad id quod superius erat hortaretur inferiores. Sed quare non solus ipse baptizatus est a Joanne, si ad hoc missus erat Joannes, per quem baptizaretur Christus, ut pararet viam Domino, id est ipsi Christo? Et hoc jam diximus; sed commemoramus, quia necessarium est praesenti quaestioni. Si solus Dominus noster Jesus Christus baptizatus esset baptismate Joannis: tenete quod dicimus; non tantum valeat saeculum, ut deleat e cordibus vestris quod ibi scripsit Spiritus Dei; non tantum valeant spinae curarum, ut effocent semen quod seminatur in vobis: quare enim cogimur eadem repetere, nisi quia de memoria cordis vestri securi non sumus? si ergo solus Dominus baptizatus esset baptismo Joannis, non deessent qui sic eum haberent, ut putarent baptismum Joannis majorem esse, quam est baptismus Christi. Dicerent enim: Usque adeo illud baptisma majus est, ut solus Christus eo baptizari meruisset. Ergo ut daretur nobis a Domino exemplum humilitatis, ad percipiendam salutem baptismatis, Christus suscepit quod ei opus non erat, sed propter nos opus erat. Et rursus, ne hoc ipsum quod accepit a Joanne Christus, praeponeretur baptismati Christi, permissi sunt et alii baptizari a Joanne. Sed qui baptizati sunt a Joanne, non eis suffecit: baptizati sunt enim baptismo Christi; quia non baptismus Christi erat baptismus Joannis. Qui accipiunt baptismum Christi, baptismum Joannis non quaerunt: qui acceperunt baptismum Joannis, baptismum Christi quaesierunt. Ergo Christo suffecit baptismus Joannis. Quomodo non sufficeret, quando nec ipse erat necessarius? Illi enim nullus baptismus erat necessarius; sed ad hortandos nos ad baptismum suum, suscepit baptismum servi. Et ne praeponeretur baptismus servi baptismo Domini, baptizati sunt alii baptismate conservi. Sed qui baptizati sunt baptismate conservi, oportebat ut baptizarentur baptismate Domini: qui autem baptizantur

5. For this purpose, then, He received baptism from John, so that, receiving what was lower from one who was lower, He might exhort those who were lower to that which was higher. But why was not He alone baptized by John, if John had been sent for this purpose, that Christ might be baptized by him, so as to prepare the way for the Lord, that is, for Christ Himself? This too we have already said; but we call it to mind, because it is necessary for the present question. If our Lord Jesus Christ alone had been baptized with the baptism of John (hold fast to what we say; let the world not have so much power as to erase from your hearts what the Spirit of God has written there; let the thorns of cares not have so much power as to choke the seed that is sown in you: for why are we compelled to repeat the same things, if not because we are not secure about the memory of your heart?), if, then, the Lord alone had been baptized with the baptism of John, there would not be lacking those who would regard Him in such a way as to think the baptism of John greater than the baptism of Christ is. For they would say: That baptism is so much greater that Christ alone deserved to be baptized with it. Therefore, so that an example of humility might be given to us by the Lord for receiving the salvation of baptism, Christ took upon Himself what He had no need of, but what there was need of for our sake. And again, lest this very thing which Christ received from John should be placed above the baptism of Christ, others too were permitted to be baptized by John. But for those who were baptized by John it did not suffice: for they were baptized with the baptism of Christ; because the baptism of John was not the baptism of Christ. Those who receive the baptism of Christ do not seek the baptism of John: those who received the baptism of John sought the baptism of Christ. Therefore for Christ the baptism of John sufficed. How should it not suffice, when not even it was necessary? For to Him no baptism was necessary; but in order to exhort us to His own baptism, He took upon Himself the baptism of the servant. And lest the baptism of the servant should be placed above the baptism of the Lord, others were baptized with the baptism of the fellow-servant. But those who were baptized with the baptism of the fellow-servant had to be baptized with the baptism of the Lord: but those who are baptized

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PL 35:1417

baptismate Domini, non opus habent baptismate conservi.

with the baptism of the Lord have no need of the baptism of a fellow servant.

6. Quoniam ergo acceperat Joannes baptismum, qui proprie Joannis diceretur; Dominus autem Jesus Christus noluit baptismum suum alicui dare, non ut nemo baptizaretur baptismo Domini, sed ut semper ipse Dominus baptizaret: id actum est, ut et per ministros Dominus baptizaret, id est ut, quos ministri Domini baptizaturi erant, Dominus baptizaret, non illi. Aliud est enim baptizare per ministerium, aliud baptizare per potestatem. Baptisma enim tale est, qualis est ille in cujus potestate datur; non qualis est ille per cujus ministerium datur. Talis erat baptismus Joannis, qualis Joannes: baptismus justus tanquam justi, tamen hominis; sed qui acceperat a Domino istam gratiam, et tantam gratiam, ut dignus esset praeire judicem, et eum digito ostendere, et implere vocem prophetiae illius, Vox clamantis in deserto, parate viam Domino (Isai. XL, 3). Tale autem baptisma Domini, qualis Dominus: ergo baptisma Domini divinum, quia Dominus Deus.

6. Since, then, John had received a baptism which would properly be called John's, but the Lord Jesus Christ did not wish to give His baptism to anyone, not so that no one should be baptized with the baptism of the Lord, but so that the Lord Himself should always baptize, this was brought about: that the Lord should baptize even through ministers, that is, that those whom the ministers of the Lord were going to baptize, the Lord should baptize, not they. For it is one thing to baptize through ministry, another to baptize through power. For a baptism is of such a kind as he is in whose power it is given, not as he is through whose ministry it is given. John's baptism was such as John was: a righteous baptism as of a righteous man, yet of a man; but of one who had received from the Lord this grace, and so great a grace, that he was worthy to go before the judge, and to point Him out with his finger, and to fulfil the voice of that prophecy, The voice of one crying in the desert, prepare the way for the Lord (Isa. 40:3). But the baptism of the Lord is such as the Lord is: therefore the baptism of the Lord is divine, because the Lord is God.

7. Potuit autem Dominus Jesus Christus, si vellet, dare potestatem alicui servo suo, ut daret baptismum suum tanquam vice sua, et transferre a se baptizandi potestatem, et constituere in aliquo servo suo, et tantam vim dare baptismo translato in servum, quantam vim haberet baptismus datus a Domino. Hoc noluit ideo, ut in illo spes esset baptizatorum, a quo se baptizatos agnoscerent. Noluit ergo servum ponere spem in servo. Ideoque clamabat Apostolus, cum videret homines volentes ponere spem in seipso: Numquid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizati estis (I Cor. I, 13)? Baptizavit ergo Paulus tanquam minister, non tanquam ipsa potestas: baptizavit autem Dominus tanquam potestas. Intendite. Et potuit hanc potestatem servis dare, et noluit. Si enim daret hanc potestatem servis, id est, ut ipsorum esset quod Domini erat, tot essent baptismi quot essent servi; ut quomodo dictum est baptisma Joannis, sic diceretur baptisma Petri, sic baptisma Pauli, sic baptisma Jacobi, baptisma Thomae, Matthaei, Bartholomaei: illud enim baptisma Joannis dictum est. Sed forte aliquis resistit, et dicit: Proba nobis quia illud baptisma Joannis dictum est. Probabo, ipsa Veritate dicente, quando interrogavit Judaeos, Baptisma Joannis unde est? de caelo, an ex hominibus (Matth. XXI, 25)? Ergo ne tot baptismata dicerentur, quot essent servi qui baptizarent accepta potestate a Domino; sibi tenuit Dominus baptizandi potestatem, servis ministerium dedit. Dicit se servus baptizare; recte dicit, sicut Apostolus dicit, Baptizari autem et Stephanae domum (I Cor. I, 16): sed tanquam minister. Ideo si sit et malus, et contingat illi habere ministerium, et si eum homines non norunt, et Deus eum novit: permittit Deus baptizari per eum, qui sibi tenuit potestatem.

7. But the Lord Jesus Christ could, had He wished, have given power to some servant of His to give His baptism as though in His stead, and to transfer from Himself the power of baptizing and establish it in some servant of His, and to give to the baptism transferred to the servant as much force as the baptism given by the Lord would have. This He did not wish, for this reason: that the hope of the baptized should be in Him by Whom they would acknowledge themselves to have been baptized. He did not wish, therefore, that a servant should place his hope in a servant. And therefore the Apostle cried out, when he saw men wishing to place their hope in himself: Was Paul crucified for you? or were you baptized in the name of Paul (1 Cor. 1:13)? Paul therefore baptized as a minister, not as the power itself; but the Lord baptized as the power. Pay attention. He both could have given this power to servants and did not wish to. For if He had given this power to servants, that is, that what was the Lord's should be theirs, there would be as many baptisms as there were servants; so that, just as it was called the baptism of John, so it would be called the baptism of Peter, the baptism of Paul, the baptism of James, the baptism of Thomas, of Matthew, of Bartholomew: for that baptism was called John's. But perhaps someone objects and says: Prove to us that that baptism was called John's. I shall prove it, with the Truth Himself saying so, when He questioned the Jews: The baptism of John, whence is it? from heaven, or from men (Matt. 21:25)? Therefore, lest as many baptisms should be spoken of as there were servants who baptized having received power from the Lord, the Lord kept for Himself the power of baptizing and gave the ministry to servants. A servant says that he baptizes; he says so rightly, just as the Apostle says, And I baptized also the household of Stephanas (1 Cor. 1:16); but as a minister. Therefore, even if he is wicked, and it befalls him to hold the ministry, and if men do not know him, and God knows him, God permits baptism to be given through him, God Who kept the power for Himself.

8. Hoc autem Joannes non noverat in Domino. Quia Dominus erat, noverat; quia ab ipso debebat baptizari, noverat: et confessus est quia veritas erat ille, et ille verax missus a veritate; hoc noverat. Sed

8. But this John had not known in the Lord. That He was the Lord, he had known; that he ought to be baptized by Him, he had known; and he confessed that He was the truth, and that he, a truthful man, had been sent by the truth: this he had known. But

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PL 35:1418

quid in eo non noverat? Quia sibi retenturus erat baptismatis sui potestatem, et non eam transmissurus et translaturus in aliquem servum: sed sive baptizaret in ministerio servus bonus, sive baptizaret in ministerio servus malus, non sciret se ille qui baptizaretur baptizari, nisi ab illo qui sibi tenuit baptizandi potestatem. Et ut noveritis, fratres, quia hoc in illo non noverat Joannes, et hoc didicit per columbam: Dominum enim noverat, sed eum baptizandi sibi potestatem retenturum, et nulli servo eam daturum, nondum noverat; secundum hoc dixit, Et ego nesciebam eum. Et ut noveritis quia ibi hoc didicit, attendite sequentia: Sed qui misit me baptizare in aqua, ipse mihi dixit, Super quem videris Spiritum descendentem, quasi columbam, et manentem super eum, ipse est. Quid ipse est? Dominus. Sed jam noverat Dominum. Ergo putate huc usque dixisse Joannem, Ego non noveram eum; sed qui me misit baptizare in aqua, ipse mihi dixit. Quaerimus quid dixerit? Sequitur, Super quem videris Spiritum descendentem, quasi columbam, et manentem super eum. Non dico sequentia; interim attendite: Super quem videris Spiritum descendentem, tanquam columbam, et manentem super eum, ipse est. Sed quid ipse est? quid me voluit per columbam docere qui me misit? Quia ipse erat Dominus? Jam noveram a quo missus eram: jam noveram eum cui dixi: Tu ad me venis baptizari? ego a te debeo baptizari: usque adeo ergo noveram Dominum, ut ego ab eo vellem baptizari, non ut a me ipse baptizaretur: et tunc mihi dixit, Sine modo; impleatur omnis justitia (Matth. III, 14, 15); pati veni, baptizari non venio? impleatur omnis justitia, ait mihi Deus meus; impleatur omnis justitia, doceam plenam humilitatem: novi superbientes in futuro populo meo, novi aliquos in aliqua excellentiori gratia futuros homines, ut cum viderint idiotas aliquos baptizari, illi quia meliores sibi videntur, sive continentia, sive eleemosynis, sive doctrina, dedignentur isti fortasse accipere quod illi inferiores acceperunt; oportet ut sanem eos, ut non dedignentur venire ad baptisma Domini, quia ego veni ad baptisma servi.

what was it in Him that he did not know? That He was going to retain for Himself the power of His baptism, and was not going to transmit and transfer it to any servant: but whether a good servant baptized in the ministry, or a bad servant baptized in the ministry, the one who was being baptized should know himself to be baptized by none but Him who kept for Himself the power of baptizing. And that you may know, brethren, that John did not know this in Him, and learned this through the dove: for he knew the Lord, but that He would retain for Himself the power of baptizing and would give it to no servant, he did not yet know; in respect of this he said, And I did not know Him. And that you may know that he learned this there, attend to what follows: But He who sent me to baptize in water, He said to me, Upon whom you see the Spirit descending, as it were a dove, and remaining upon Him, He it is. What is He? The Lord. But he already knew the Lord. Suppose, then, that John said up to this point, I did not know Him; but He who sent me to baptize in water, He said to me. Do we ask what He said? There follows, Upon whom you see the Spirit descending, as it were a dove, and remaining upon Him. I do not speak of what follows; meanwhile attend: Upon whom you see the Spirit descending, like a dove, and remaining upon Him, He it is. But what is He? What did He who sent me wish to teach me through the dove? That He was the Lord? I already knew by whom I had been sent: I already knew Him to whom I said: Do You come to me to be baptized? I ought to be baptized by You: so far, then, did I know the Lord that I wished to be baptized by Him, not that He should be baptized by me: and then He said to me, Allow it now; let all righteousness be fulfilled (Matt. 3:14–15); I have come to suffer, do I not come to be baptized? Let all righteousness be fulfilled, says my God to me; let all righteousness be fulfilled, let Me teach full humility: I know that there will be those who grow proud among My future people, I know that some men will be in some more excellent grace, so that when they see some unlearned persons being baptized, they, because they seem to themselves better, whether by continence, or by almsgiving, or by learning, will perhaps disdain to receive what those inferiors received; I must heal them, so that they do not disdain to come to the baptism of the Lord, because I came to the baptism of the servant.

9. Jam ergo hoc noverat Joannes, et noverat Dominum. Quid ergo docuit columba? quid voluit per columbam, id est, per Spiritum sanctum sic venientem docere, qui miserat eum, cui ait, Super quem videris Spiritum descendentem, tanquam columbam, et manentem super eum, ipse est? Quis ipse est? Dominus. Novi. Sed numquid hoc jam noveras, quia Dominus iste baptizandi habens potestatem, eam potestatem nulli servo daturus est, sed sibi eam retenturus est, ut omnis qui baptizatur per servi ministerium, non imputet servo, sed Domino? numquid hoc jam noveras? Non hoc noveram: adeo quid mihi dixit: Super quem videris Spiritum descendentem tanquam columbam, et manentem super eum, ipse est qui baptizat in Spiritu sancto. Non ait, Ipse est Dominus; non ait, ipse est Christus; uon ait, ipse est Deus; non ait, ipse est Jesus; non ait, ipse est qui natus est de virgine

9. So John already knew this, and he knew the Lord. What then did the dove teach? What did He who had sent him wish to teach through the dove, that is, through the Holy Spirit coming thus, He who said to him, Upon whom you see the Spirit descending, like a dove, and remaining upon Him, He it is? Who is He? The Lord. I know. But did you already know this, that this Lord, having the power of baptizing, will give that power to no servant, but will retain it for Himself, so that everyone who is baptized through the ministry of a servant should impute it not to the servant but to the Lord? Did you already know this? I did not know this: so then, what did He say to me: Upon whom you see the Spirit descending like a dove, and remaining upon Him, He it is who baptizes in the Holy Spirit. He does not say, He is the Lord; He does not say, He is the Christ; He does not say, He is God; He does not say, He is Jesus; He does not say, He is the one who was born of the virgin

Editors' notes and page, col. 1418

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PL 35:1419

Maria, posterior te, prior te: non ait hoc; jam enim hoc noverat Joannes. Sed quid non noverat? Tantam potestatem Baptismi ipsum Dominum habiturum et sibi retenturum, sive praesentem in terra, sive absentem corpore in coelo et praesentem majestate, sibi retenturum Baptismi potestatem: ne Paulus diceret, Baptismus meus; ne Petrus diceret, Baptismus meus. Ideo videte, intendite voces Apostolorum. Nemo Apostolorum dixit, Baptismus meus. Quamvis unum omnium esset Evangelium, tamen invenis dixisse, Evangelium meum: non invenis dixisse, Baptisma meum.

Mary, after you, before you: he does not say this; for John already knew this. But what did he not know? That the Lord Himself would have and keep for Himself so great a power of Baptism, whether present on earth or absent in body in heaven and present in majesty, that He would keep for Himself the power of Baptism: lest Paul should say, My baptism; lest Peter should say, My baptism. Therefore see, attend to the words of the apostles. None of the apostles said, My baptism. Although the Gospel was one and the same for all, yet you find [them] to have said, My Gospel: you do not find [them] to have said, My Baptism.

10. Hoc ergo didicit Joannes, fratres mei. Quod didicit Joannes per columbam, discamus et nos. Non enim columba Joannem docuit, et Ecclesiam non docuit, cui Ecclesiae dictum est, Una est columba mea (Cant. VI, 8). Columba doceat columbam; noverit columba quod Joannes didicit per columbam. Spiritus sanctus in specie columbae descendit. Hoc autem quod discebat Joannes in columba, quare in columba didicit? Oportebat enim ut disceret: nec hoc forte oportebat, nisi ut per columbam disceret. Quid dicam de columba, fratres mei? aut quando mihi sufficit facultas vel cordis vel linguae, dicere quomodo volo? Et forte non digne volo quomodo dicendum est; nec si tamen possum dicere quomodo volo: quanto minus quomodo dicendum est? Ego a meliore hoc audire vellem, non vobis dicere.

10. This, then, is what John learned, my brothers. What John learned through the dove, let us learn too. For the dove did not teach John and not teach the Church, the Church to which it was said, One is my dove (Song 6:8). Let the dove teach the dove; let the dove know what John learned through the dove. The Holy Spirit descended in the form of a dove. But this which John was learning in the dove, why did he learn it in the dove? For it was fitting that he should learn it: and perhaps it was not fitting that he learn it except through the dove. What shall I say of the dove, my brothers? Or when does the faculty either of heart or of tongue suffice me to speak as I wish? And perhaps I do not wish worthily, as it ought to be spoken; nor yet, if I can speak as I wish: how much less as it ought to be spoken? I would rather hear this from a better man than speak it to you.

11. Discit Joannes eum quem noverat: sed in eo discit in quo eum non noverat; in quo noverat non discit. Et quid noverat? Dominum. Quid non noverat? Potestatem dominici baptismi in nullum hominem a Domino transituram, sed ministerium plane transiturum: potestatem a Domino in neminem, ministerium et in bonos et in malos. Non exhorreat columba ministerium malorum, respiciat Domini potestatem. Quid tibi facit malus minister, ubi bonus est Dominus? Quid te impedit malitiosus praeco, si est benevolus judex? Joannes didicit per columbam hoc. Quid est quod didicit? Ipse repetat: Ipse mihi dixit, inquit, Super quem videris Spiritum descendentem, tanquam columbam, et manentem super eum, hic est qui baptizat in Spiritu sancto. Non ergo te decipiant, o columba, seductores, qui dicunt, Nos baptizamus. Columba, agnosce quid docuit columba. Hic est qui baptizat in Spiritu sancto. Per columbam discitur quia hic est; et tu ejus potestate putas te baptizari, cujus ministerio baptizaris? Si hoc putas, nondum es in corpore columbae; et si non es in corpore columbae, non mirandum quia simplicitatem non habes. Simplicitas enim maxime per columbam designatur.

11. John learns Him whom he knew: but he learns Him in that respect in which he did not know Him; in the respect in which he knew Him he does not learn. And what did he know? The Lord. What did he not know? That the power of the Lord's baptism would pass from the Lord to no man, but that the ministry plainly would pass: the power from the Lord to no one, the ministry both to the good and to the bad. Let the dove not shrink from the ministry of the bad, let it look to the power of the Lord. What does a bad minister do to you, where the Lord is good? How does a malicious herald hinder you, if the judge is benevolent? John learned this through the dove. What is it that he learned? Let him repeat it himself: He said to me, he says, He upon whom you see the Spirit descending, as a dove, and remaining upon Him, this is He who baptizes in the Holy Spirit. Let not, then, the seducers deceive you, O dove, who say, We baptize. Dove, recognize what the dove taught. This is He who baptizes in the Holy Spirit. Through the dove it is learned that this is He; and do you think that you are baptized by the power of him by whose ministry you are baptized? If you think this, you are not yet in the body of the dove; and if you are not in the body of the dove, it is no wonder that you do not have simplicity. For simplicity is signified above all by the dove.

12. Quare per simplicitatem columbae didicit Joannes, quia hic est qui baptizat in Spiritu sancto, fratres mei, nisi quia columbae non erant qui Ecclesiam dissipaverunt? Accipitres erant, milvi erant. Non laniat columba. Et vides illos invidiam nobis facere, quasi de persecutionibus quas passi sunt. Corporales quidem passi quasi persecutiones, cum essent flagella Domini

12. Why did John learn through the simplicity of the dove that this is He who baptizes in the Holy Spirit, my brothers, if not because those who scattered the Church were not doves? They were hawks, they were kites. The dove does not tear. And you see them stirring up ill will against us, as if over the persecutions which they suffered. Bodily persecutions, as it were, they did indeed suffer, though they were the scourges of the Lord

Editors' notes and page, col. 1419

Footnotes

(a) ‹anchor: Nos baptizamus› · call in col 1419

Donatistae.

The Donatists.

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PL 35:1420

manifeste dantis disciplinam ad tempus, ne damnet in aeternum, si eam non cognoverint, seque correxerint. Illi vere persequuntur Ecclesiam, qui dolis persequuntur; illi gravius cor feriunt, qui linguae gladio feriunt; illi acerbius sanguinem fundunt, qui Christum, quantum in ipsis est, in homine occidunt. Perterriti videntur quasi judicio potestatum. Quid tibi facit potestas, si bonus es? Si autem malus es, time potestatem: Non enim frustra gladium portat, dicit Apostolus (Rom. XIII, 4). Tuum gladium noli educere, quo percutis Christum. Christiane, quid tu persequeris in christiano? quid in te persecutus est imperator? Carnem persecutus est; tu in christiano spiritum persequeris. Non occidis tu carnem. Et tamen nec carni parcunt: quotquot potuerunt caedendo necaverunt; nec suis nec alienis pepercerunt. Notum est hoc omnibus. Invidiosa est potestas, quia legitima est: invidiose facit, qui jure facit: sine invidia facit, qui praeter leges facit. Attendat unusquisque vestrum, fratres mei, quid habeat christianus. Quod homo est, commune cum multis: quod christianus est, secernitur a multis; et plus ad illum pertinet quod christianus, quam quod homo. Nam quod christianus, renovatur ad imaginem Dei, a quo homo factus est ad imaginem Dei, (Col. III, 10): quod autem homo, posset et malus, posset et paganus, posset et idololatra. Hoc tu persequeris in christiano, quod melius habet: hoc enim illi vis auferre unde vivit. Vivit enim temporaliter secundum spiritum vitae, quo corpus animatur; vivit autem ad aeternitatem secundum Baptisma quod accepit a Domino: hoc illi vis tollere, quod accepit a Domino; hoc illi vis tollere unde vivit. Latrones eos quos volunt exspoliare, sic volunt, ut ipsi plus habeant, et illi nihil habeant: tu et tollis huic, et apud te non erit plus; non enim plus tibi fit, quia huic tollis. Sed vere hoc faciunt, quod hi qui tollunt animam; et alteri tollunt, et ipsi duas animas non habent.

of one who openly gives discipline for a time, lest he condemn for eternity, if they do not recognize it and correct themselves. Those truly persecute the Church who persecute by guile; those strike the heart more heavily who strike with the sword of the tongue; those shed blood more bitterly who, as far as lies in them, kill Christ in a man. They seem to be terrified, as it were, by the judgement of the powers. What does the power do to you, if you are good? But if you are evil, fear the power: For not in vain does he bear the sword, says the Apostle (Rom. 13:4). Do not draw your own sword, with which you strike Christ. Christian, what are you persecuting in a Christian? What did the emperor persecute in you? He persecuted the flesh; you persecute the spirit in a Christian. You do not kill the flesh. And yet they do not spare even the flesh: as many as they could, they killed by beating; they spared neither their own nor others'. This is known to all. The power is resented, because it is lawful: he acts invidiously who acts by right; he acts without odium who acts outside the laws. Let each one of you, my brothers, consider what a Christian has. That he is a man, he has in common with many; that he is a Christian, he is set apart from many; and that he is a Christian concerns him more than that he is a man. For in that he is a Christian, he is renewed to the image of God, by Whom man was made to the image of God (Col. 3:10); but as for being a man, he could be that and be evil, he could be that and be a pagan, he could be that and be an idolater. This is what you persecute in a Christian, what he has that is better: for you want to take from him that by which he lives. For he lives in time according to the spirit of life, by which the body is animated; but he lives unto eternity according to the Baptism which he received from the Lord: this you want to take from him, what he received from the Lord; this you want to take from him, that by which he lives. Robbers want to despoil those whom they wish to despoil in such a way that they themselves may have more and the others have nothing: you both take from this man, and there will be no more with you; for nothing more comes to you because you take from this man. But truly they do the same as those who take a life: they both take it from another, and they themselves do not have two lives.

13. Quid ergo vis auferre? Unde tibi displicet quem vis rebaptizare? Dare non potes quod jam habet, sed facis negare quod habet. Quid acerbius faciebat paganus, persecutor Ecclesiae? Exserebantur gladii adversus martyres, emittebantur bestiae, ignes admovebantur: utquid ista? Ut diceret qui ista patiebatur, Non sum christianus. Quid doces tu eum quem vis rebaptizare, nisi ut primo dicat, Non sum christianus? Ad quod aliquando persecutor proferebat flammam, ad hoc tu producis linguam: seducendo facis quod ille occidendo non fecit. Et quid est quod daturus es, et cui daturus es? Si tibi verum dicat, et non seductus a te mentiatur, dicturus est, Habeo. Interrogas, Habes Baptisma? Habeo, dicit. Quamdiu habeo dicit, inquis, non sum daturus. Et noli dare: quod enim vis dare, haerere in me non potest; quia quod accepi, auferri a me non potest. Sed tamen exspecta; videam quid me vis docere. Dic, inquit, primo, Non habeo. Sed hoc habeo: si dixero, Non habeo, mentior; quod enim habeo, habeo. Non habes, inquit. Doce quia non

13. What then do you want to take away? Why is he displeasing to you whom you want to rebaptize? You cannot give what he already has, but you make him deny what he has. What more bitter thing did the pagan, the persecutor of the Church, do? Swords were drawn against the martyrs, beasts were let loose, fires were applied: to what end were these things? That he who suffered them might say, I am not a Christian. What do you teach him whom you want to rebaptize, except that he should first say, I am not a Christian? For the purpose for which the persecutor once brought out the flame, for this you bring out the tongue: by seducing you do what he did not do by killing. And what is it that you are going to give, and to whom are you going to give it? If he tells you the truth, and is not seduced by you into lying, he will say, I have it. You ask, Do you have Baptism? I have it, he says. As long as he says I have it, you say, I am not going to give it. Then do not give it: for what you want to give cannot cling to me, because what I have received cannot be taken away from me. But nevertheless wait; let me see what you want to teach me. Say first, he says, I do not have it. But I do have it: if I say, I do not have it, I lie; for what I have, I have. You do not have it, he says. Teach that I do not

Editors' notes and page, col. 1420

Footnotes

(1) ‹anchor: posset› · call in col 1420

Possidet, pro posset, ter legit Morel, Element. critic. pag. 241. M.

Morel reads "possidet" (possesses) for "posset" (could) all three times, Elementa critica, p. 241. M. [Note: the page number is faint in the scan; "241" is the likeliest reading.]

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PL 35:1421

habeo. Malus tibi dedit. Si malus Christus, malus mihi dedit. Non, inquit, malus Christus: sed non tibi Christus dedit. Quis ergo mihi dedit? responde: ego me a Christo scio accepisse. Dedit tibi, inquit, sed traditor nescio quis, non Christus. Videro quis fuerit minister, videro quis fuerit praeco; de officiali non disputo, judicem attendo: et forte quod objicis officiali, mentiris: sed nolo discutere; causam officialis sui cognoscat Dominus amborum: forte si exigam ut probes, non probas; imo mentiris: probatum est te probare non potuisse: sed non ibi pono causam meam, ne cum studiose coepero defendere homines innocentes, putes me spem meam vel in hominibus innocentibus posuisse: fuerint homines qualeslibet, ego a Christo accepi, ego a Christo baptizatus sum. Non, inquit, sed ille episcopus te baptizavit, et ille episcopus illis communicat. A Christo sum baptizatus, ego novi. Unde nosti? Docuit me columba quam vidit Joannes. O milve male, non me dilanias a visceribus columbae: in columbae membris numeror; quia quod columba docuit, hoc novi. Tu mihi dicis, Ille te baptizavit, aut ille te baptizavit; per columbam mihi et tibi dicitur, Hic est qui baptizat: cui credo, milvo, an columbae?

have it. A bad man gave it to you. If Christ is bad, a bad one gave it to me. No, he says, Christ is not bad: but Christ did not give it to you. Who then gave it to me? Answer: I know that I received it from Christ. He gave it to you, he says, but some traditor or other, not Christ. Let me leave for later who the minister was, leave for later who the herald was; about the official I do not dispute, I look to the judge: and perhaps what you charge against the official, you are lying about: but I do not wish to examine it; let the Lord of both take cognizance of the case of His official: perhaps, if I demand that you prove it, you do not prove it; rather, you are lying: it has been proved that you were not able to prove it: but I do not rest my case there, lest, when I have begun zealously to defend innocent men, you should think that I have placed my hope even in innocent men: let the men have been of whatever sort, I received from Christ, I was baptized by Christ. No, he says, but that bishop baptized you, and that bishop is in communion with those men. I was baptized by Christ, I know it. Whence do you know it? The dove which John saw taught me. O evil kite, you do not tear me from the bowels of the dove: I am numbered among the members of the dove; for what the dove taught, this I know. You say to me, That man baptized you, or that man baptized you; through the dove it is said to me and to you, This is He Who baptizes: whom do I believe, the kite or the dove?

14. Certe tu mihi dic, ut per illam lucernam confundaris, qua confusi sunt et priores inimici, pares tui pharisaei, qui cum interrogarent Dominum, in qua potestate ista faceret: Interrogabo et ego vos, inquit, istum sermonem, Dicite mihi, Baptisma Joannis unde est? de caelo an ex hominibus? Et illi qui praeparabant jaculari dolos, irretiti sunt quaestione, coeperunt volvere apud semetipsos, et dicere, Si dixerimus quia de caelo est, dicturus est nobis, Quare non credidistis ei? Joannes enim dixerat de Domino, Ecce Agnus Dei, ecce qui tollit peccatum mundi (Joan. I, 29). Quid ergo quaeritis, in qua potestate facio? O lupi, in potestate Agni facio quod facio. Sed ut nossetis Agnum, quare non credidistis Joanni, qui dixit, Ecce Agnus Dei, ecce qui tollit peccatum mundi? Scientes ergo illi quid dixisset Joannes de Domino, dixerunt apud se, Si dixerimus quia de caelo est baptismus Joannis, dicet nobis, Quare ergo non credidistis ei? Si dixerimus quia ex hominibus est, lapidabimur a populo; quia prophetam habent Joannem. Hinc timebant homines, hinc veritatem fateri confundebantur. Tenebrae tenebras responderunt, sed a luce superatae sunt. Quid enim responderunt? Nescimus: quod sciebant, dixerunt, nescimus. Et Dominus, nec ego vobis dico, inquit, in qua potestate ista facio (Matth. XXI, 23-27). Et confusi sunt primi inimici. Unde? De lucerna. Quis erat lucerna? Joannes. Probamus quia lucerna erat? Probamus. Dominus enim dicit: Ille erat lucerna ardens et lucens (Joan. V, 35). Probamus quia et de ipso confusi sunt inimici? Psalmum audi: Paravi, inquit, lucernam Christo meo; inimicos ejus induam confusione (Psal. CXXXI, 17, 18).

14. Tell me, then, so that you may be confounded by that lamp by which the former enemies too were confounded, your peers the Pharisees, who, when they asked the Lord by what authority He did these things: I too will ask you this word, He said: Tell me, the baptism of John, whence is it? from heaven or from men? And those who were preparing to hurl their snares were entangled by the question; they began to turn it over among themselves and to say, If we say that it is from heaven, He is going to say to us, Why did you not believe him? For John had said of the Lord, Behold the Lamb of God, behold Him Who takes away the sin of the world (John 1:29). Why then do you ask by what authority I do it? O wolves, by the authority of the Lamb I do what I do. But that you might know the Lamb, why did you not believe John, who said, Behold the Lamb of God, behold Him Who takes away the sin of the world? Knowing therefore what John had said of the Lord, they said among themselves, If we say that the baptism of John is from heaven, He will say to us, Why then did you not believe him? If we say that it is from men, we shall be stoned by the people; for they hold John to be a prophet. On this side they feared men, on that side they were ashamed to confess the truth. Darkness answered darkness, but it was overcome by the light. For what did they answer? We do not know: what they knew, they said, we do not know. And the Lord said, Neither do I tell you by what authority I do these things (Matt. 21:23–27). And the first enemies were confounded. Whence? From the lamp. Who was the lamp? John. Do we prove that he was a lamp? We prove it. For the Lord says: He was a burning and shining lamp (John 5:35). Do we prove that it was by him too that the enemies were confounded? Hear the psalm: I have prepared, it says, a lamp for my Christ; His enemies I will clothe with confusion (Ps. 131:17–18).

15. Adhuc in hujus vitae tenebris ad lucernam fidei ambulamus: teneamus et nos lucernam Joannem, confundamus et inde inimicos Christi; imo ipse confundat

15. Still, in the darkness of this life, we walk by the lamp of faith: let us too hold to the lamp John, let us too confound from it the enemies of Christ; rather, may He Himself confound

Editors' notes and page, col. 1421

Footnotes

(1) ‹anchor: inimici, pares› · call in col 1421

Unus Parcensis Ms., patres.

One Parc manuscript has "patres" (fathers) [for "pares", equals].

(printed under page 59)

(a) ‹anchor: not visible in the foot image› · call in col 1421

Tangit causam Caeciliani. Confer epistolas 43, 88, 185, etc.

He touches on the case of Caecilian. Compare Letters 43, 88, 185, etc.

(printed under page 59)

Page

running head: 1421 TRACTATUS V. CAP[...] (cut off at right edge)
marginal letters: (none)
old-edition numerals: (none)
other: ligature doubt raised by the check (text not changed): de caelo an ex hominibus | de cœlo (coelo)
other: ligature doubt raised by the check (text not changed): Si dixerimus quia de caelo est, dicturus | de cœlo (coelo)
other: ligature doubt raised by the check (text not changed): quia de caelo est baptismus | de cœlo (coelo)
other: the word confundat was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1422

PL 35:1422

inimicos suos per lucernam suam. Interrogemus et nos quod Dominus Judaeos, interrogemus et dicamus, Baptisma Joannis unde est? de coelo, an ex hominibus? Quid dicturi sunt, videte, si non et ipsi tanquam inimici de lucerna confunduntur. Quid dicturi sunt? Si dixerint, Ex hominibus; et ipsi sui eos lapidabunt: si autem dixerint, De coelo; dicamus eis, Quare ergo non credidistis ei? Dicunt fortasse, Credimus ei. Quomodo ergo dicitis quia vos baptizatis, et Joannes dicit, Hic est qui baptizat? Sed ministros, inquiunt, tanti judicis justos oportet esse, per quos baptizatur. Et ego dico, et omnes dicimus, quia justos oportet esse tanti judicis ministros: sint ministri justi, si volunt; si autem noluerint esse justi qui cathedram Moysi sedent, securum me fecit magister meus, de quo Spiritus ejus dixit, Hic est qui baptizat. Quomodo securum me fecit? Scribae, inquit, et Pharisaei cathedram Moysi sedent; quae dicunt, facite; quae autem faciunt, facere nolite: dicunt enim, et non faciunt (Matth. XXIII, 2, 3). Si fuerit minister justus, computo illum cum Paulo, computo illum cum Petro; cum istis computo justos ministros: quia vere justi ministri gloriam suam non quaerunt; ministri enim sunt, pro judicibus haberi nolunt, spem in se poni exhorrescunt: ergo computo cum Paulo justum ministrum. Quid enim dicit Paulus? Ego plantavi, Apollo rigavit; sed Deus incrementum dedit: neque qui plantat est aliquid, neque qui rigat; sed qui incrementum dat Deus (I Cor. III, 6, 7). Qui vero fuerit superbus minister, cum zabulo computatur: sed non contaminatur donum Christi, quod per illum fluit purum, quod per illum transit liquidum venit ad fertilem terram. Puta quia ipse lapideus est, quia ex aqua fructum ferre non potest: et per lapideum canalem transit aqua, transit aqua ad areolas; in canali lapideo nihil generat, sed tamen hortis plurimum fructum affert. Spiritualis enim virtus Sacramenti ita est ut lux: et ab illuminandis pura excipitur, et si per immundos transeat, non inquinatur. Sint plane ministri justi, et gloriam suam non quaerant, sed illius cujus ministri sunt: non dicant, Baptisma meum est; quia non est ipsorum. Attendant ipsum Joannem. Ecce Joannes plenus erat Spiritu sancto; et baptismum de coelo habebat, non ex hominibus: sed quatenus habebat? Ipse dixit, Parate viam Domino (Joan. I, 23). Ubi autem cognitus est Dominus, ipse factus est via; non jam opus erat baptismate Joannis, quo pararetur via Domino.

His enemies through His lamp. Let us too ask what the Lord asked the Jews; let us ask and say, The baptism of John, whence is it? From heaven, or from men? See what they are going to say, whether they too are not confounded as enemies by the lamp. What will they say? If they say, From men, their own people will stone them; but if they say, From heaven, let us say to them, Why then did you not believe him? Perhaps they say, We do believe him. How then do you say that you baptize, when John says, This is He Who baptizes? But the ministers, they say, of so great a judge, through whom baptism is given, must be just. And I say, and we all say, that the ministers of so great a judge must be just: let the ministers be just, if they will; but if those who sit on the chair of Moses will not be just, my Master has made me secure, of Whom His Spirit said, This is He Who baptizes. How has He made me secure? The scribes, He says, and the Pharisees sit on the chair of Moses; what they say, do; but what they do, do not do: for they say, and do not do (Matt. 23:2–3). If the minister is just, I reckon him with Paul, I reckon him with Peter; with these I reckon just ministers: for truly just ministers do not seek their own glory; for they are ministers, they do not wish to be held as judges, they shudder at hope being placed in themselves: therefore I reckon a just minister with Paul. For what does Paul say? I planted, Apollo watered; but God gave the increase: neither is he who plants anything, nor he who waters; but God Who gives the increase (1 Cor. 3:6–7). But whoever is a proud minister is reckoned with the devil: yet the gift of Christ is not defiled, which flows through him pure, which passes through him clear and comes to the fertile earth. Suppose that he himself is of stone, that he cannot bear fruit from the water: the water passes through a stone channel too, the water passes to the garden beds; in the stone channel it produces nothing, but yet it brings very much fruit to the gardens. For the spiritual power of the Sacrament is like light: it is both received pure by those who are to be enlightened, and if it passes through the unclean, it is not soiled. Let the ministers by all means be just, and let them not seek their own glory, but the glory of Him Whose ministers they are: let them not say, The baptism is mine; for it is not theirs. Let them look at John himself. Behold, John was full of the Holy Spirit; and he had baptism from heaven, not from men: but how far did he have it? He himself said, Prepare the way for the Lord (John 1:23). But when the Lord was known, He Himself became the way; there was no longer need of the baptism of John, by which the way might be prepared for the Lord.

16. Tamen quid nobis solent dicere? Ecce post Joannem baptizatum est. Antequam enim bene ista quaestio tractaretur in Ecclesia catholica, multi in ea erraverunt, et magni et boni: sed quia de membris columbae erant, non se praeciderunt, et factum est in eis quod dixit Apostolus, Si quid aliter sapitis,

16. Yet what are they accustomed to say to us? Behold, after John baptism was given. For before this question was properly treated in the Catholic Church, many erred in it, both great men and good: but because they were of the members of the dove, they did not cut themselves off, and there came to pass in them what the Apostle said, If in anything you think otherwise,

Editors' notes and page, col. 1422

Footnotes

(1) ‹anchor: not visible in the foot image› · call in col 1422

Sic Lov. cum 5 Mss.; at juxta Er. Lugd. Ven. legendum, in cathedra Moysi sedent. M.

So the Louvain edition with 5 manuscripts; but according to Erasmus, Lyons and Venice one should read "they sit in the chair of Moses". M.

(printed under page 59)

(2) ‹anchor: cum zabulo› · call in col 1422

In pluribus Mss. loco, zabuli, est ubique nomen, diaboli.

In several manuscripts, in place of "zabuli", the word "diaboli" (of the devil) is found throughout.

(printed under page 59)

(3) ‹anchor: ad areolas› · call in col 1422

Er. Lugd. et Ven. habent, per lapideum canalem transit aqua ad areolas. M.

Erasmus, Lyons and Venice have: "through a stone channel the water passes to the garden beds". M.

(printed under page 59)

(4) ‹anchor: tamen hortis› · call in col 1422

In omnibus Mss., hortus.

In all the manuscripts, "hortus" (the garden) [for "hortis"].

(printed under page 59)

(a) ‹anchor: et magni et boni› · call in col 1422

Cyprianum in primis subintelligit, cumque ipso Carthaginensem synodum, de qua in libb. de Baptismo contra Donatistas 6 et 7.

He has Cyprian chiefly in mind, and with him the Council of Carthage, on which see the books On Baptism against the Donatists, 6 and 7.

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running head: [...]TATUS V. CAPUT I. 1422 (left part cut off at the image edge)
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PL 35:1423

hoc quoque vobis Deus revelabit (Philipp. III, 15). Unde isti qui se separaverunt, indociles facti sunt. Quid ergo solent dicere? Ecce post Joannem baptizatum est; post haereticos non baptizatur? Quia quidam qui habebant baptisma Joannis, jussi sunt a Paulo baptizari (Act. XIX, 3-5): non enim habebant baptisma Christi Quid ergo exaggeras meritum Joannis, et quasi abjicis infelicitatem haereticorum? Et ego tibi concedo sceleratos esse haereticos: sed haeretici baptisma Christi dederunt, quod baptisma non dedit Joannes.

this too God will reveal to you (Phil. 3:15). Hence those who have separated themselves have become unteachable. What then are they accustomed to say? Look, after John there was baptizing; is there no baptizing after heretics? Because certain men who had the baptism of John were ordered by Paul to be baptized (Acts 19:3–5): for they did not have the baptism of Christ. Why then do you magnify the merit of John, and as it were cast down the wretchedness of heretics? I too grant you that heretics are wicked: but heretics have given the baptism of Christ, which baptism John did not give.

17. Recurro ad Joannem, et dico: Hic est qui baptizat. Sic enim melior Joannes quam haereticus, quomodo melior Joannes quam ebriosus, quomodo melior Joannes quam homicida. Si post deteriorem baptizare debemus, quia post meliorem baptizarunt Apostoli; quicumque apud ipsos baptizati fuerint ab ebrioso, non dico ab homicida, non dico a satellite alicujus scelerati, non dico a raptore rerum alienarum, non dico ab oppressore pupillorum, non a separatore conjugum; nihil horum dico: quod solemne est dico, quod quotidianum est dico, quo vocantur omnes dico, et in ista civitate, quando eis dicitur, Alogiemus, bene sit nobis, et tali die festo Januariarum non debes jejunare; ea dico levia, quotidiana: ab ebrioso homine cum baptizatur, quis est melior, Joannes an ebriosus? Responde, si potes, quod ebriosus tuus melior sit quam Joannes: nunquam hoc audebis. Ergo tu quia sobrius es, baptiza post ebriosum tuum. Si enim post Joannem baptizaverunt Apostoli, quanto magis debet post ebriosum sobrius baptizare? An dicis, In unitate mecum est ebriosus? Ergo Joannes amicus sponsi, non erat in unitate cum sponso?

17. I return to John, and I say: This is He Who baptizes. For John is better than a heretic in the same way as John is better than a drunkard, in the same way as John is better than a murderer. If we ought to baptize after someone worse, because the Apostles baptized after someone better, then whoever among them have been baptized by a drunkard (I do not say by a murderer, I do not say by the henchman of some criminal, I do not say by a plunderer of other people's property, I do not say by an oppressor of orphans, not by a separator of spouses; I say none of these: I say what is customary, I say what is everyday, I say that to which all are invited, even in this city, when it is said to them, Let us carouse, may it go well with us, and on such a feast day of the January [Kalends] you ought not to fast; these light, everyday things I mention): when someone is baptized by a drunken man, who is better, John or the drunkard? Answer, if you can, that your drunkard is better than John: you will never dare this. Therefore you, because you are sober, baptize after your drunkard. For if the Apostles baptized after John, how much more ought the sober man to baptize after the drunkard? Or do you say, The drunkard is in unity with me? Was John then, the friend of the bridegroom, not in unity with the bridegroom?

18. Sed tibi ipsi dico, quisquis es: Tu es melior, an Joannes? Non audebis dicere: Ego sum melior quam Joannes. Ergo post te baptizent tui, si te fuerint meliores. Si enim post Joannem baptizatum est, erubesce quia post te non baptizatur. Dicturus es, Sed ego baptismum Christi habeo, et doceo. Aliquando ergo agnosce judicem, et noli praeco superbus esse. Baptismum Christi das, ideo non post te baptizatur: post Joannem ideo baptizatum est, quia non Christi baptismum dabat, sed suum; quia sic acceperat ut ipsius esset. Non ergo tu melior quam Joannes: sed baptismus qui per te datur, melior quam Joannis. Ipse enim Christi est, iste autem Joannis. Et quod dabatur a Paulo, et quod dabatur a Petro, Christi est: et si datum est a Juda, Christi erat. Dedit Judas, et non baptizatum est post Judam; dedit Joannes, et baptizatum est post Joannem: quia si datus est a Juda baptismus, Christi erat; qui autem a Joanne datus est, Joannis erat. Non Judam Joanni, sed baptismum Christi etiam per Judae manus datum, baptismo Joannis etiam per manus Joannis dato recte praeponimus. Etenim dictum est de Domino antequam

18. But I say to you yourself, whoever you are: Are you better, or John? You will not dare to say: I am better than John. Then let your people baptize after you, if they are better than you. For if there was baptizing after John, be ashamed that there is no baptizing after you. You will say, But I have the baptism of Christ, and I teach. Then at last acknowledge the judge, and do not be a proud herald. You give the baptism of Christ, and that is why there is no baptizing after you: after John there was baptizing for this reason, that he gave not Christ's baptism but his own; because he had received it in such a way that it should be his. So you are not better than John: but the baptism which is given through you is better than John's. For the one is Christ's, but the other John's. And what was given by Paul, and what was given by Peter, is Christ's: and if it was given by Judas, it was Christ's. Judas gave, and there was no baptizing after Judas; John gave, and there was baptizing after John: because if baptism was given by Judas, it was Christ's; but that which was given by John was John's. Not Judas before John, but the baptism of Christ, even given by the hands of Judas, we rightly set before the baptism of John, even given by the hands of John. For indeed it was said of the Lord, before

Editors' notes and page, col. 1423

Footnotes

(1) ‹anchor: not visible in the foot image› · call in col 1423

Bad. et Am., alongemur. Lov., alogiemur. Mss. aliquot probae notae, alogiemus. Verbum ductum est ab alogia, quae dicitur, Augustino in epist. 36 ad Casulanum, n. 2, interpretante, « cum epulis indulgetur, ut a rationis tramite devietur. »

Badius and Amerbach have "alongemur"; Louvain "alogiemur"; some manuscripts of good repute "alogiemus". The word derives from "alogia", which is said, as Augustine explains in Letter 36 to Casulanus, n. 2, "when one indulges in feasting so as to stray from the path of reason."

(printed under page 60)

(a) ‹anchor: not visible in the foot image› · call in col 1423

Respicit ad Thamugadensem episcop. Optatum, qui Gildonis satelles dictus est. Confer epist. 87, ad Emeritum.

He is alluding to Optatus, bishop of Thamugadi, who was called Gildo's henchman. Compare Letter 87, to Emeritus.

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PL 35:1424

pateretur, quia baptizabat plures quam Joannes : deinde adjunctum est, Quamvis ipse non baptizaret, sed discipuli ejus (Joan. IV, 1, 2). Ipse, et non ipse : ipse potestate, illi ministerio; servitutem ad baptizandum illi admovebant, potestas baptizandi in Christo permanebat. Ergo baptizabant discipuli ejus, et ibi adhuc erat Judas inter discipulos ejus : quos ergo baptizavit Judas, non sunt iterum baptizati; et quos baptizavit Joannes, iterum baptizati sunt? Plane iterum, sed non iterato baptismo. Quos enim baptizavit Joannes, Joannes baptizavit : quos autem baptizavit Judas, Christus baptizavit. Sic ergo quos baptizavit ebriosus, quos baptizavit homicida, quos baptizavit adulter, si baptismus Christi erat, Christus baptizavit. Non timeo adulterum, non ebriosum, non homicidam; quia columbam attendo, per quam mihi dicitur, Hic est qui baptizat.

He suffered, that He was baptizing more than John: then it was added, Although He Himself was not baptizing, but His disciples (John 4:1–2). He, and not He: He by power, they by ministry; they applied the service of baptizing, the power of baptizing remained in Christ. So His disciples were baptizing, and Judas was still there among His disciples: those, then, whom Judas baptized were not baptized again; and those whom John baptized, were they baptized again? Plainly again, but not with a repeated baptism. For those whom John baptized, John baptized; but those whom Judas baptized, Christ baptized. So, then, those whom a drunkard baptized, those whom a murderer baptized, those whom an adulterer baptized, if it was the baptism of Christ, Christ baptized. I do not fear the adulterer, nor the drunkard, nor the murderer; because I attend to the dove, through which it is said to me, This is He Who baptizes.

19. Caeterum, fratres mei, delirum est dicere quia melioris meriti fuit, non dico Judas, sed quilibet hominum, quam ille de quo dictum est, In natis mulierum nemo exsurrexit major Joanne Baptista (Matth. XI, 11). Non ergo huic quisquam servus, sed baptisma Domini etiam per servum malum datum, baptismati etiam amici servi praeponitur. Audi quales commemorat apostolus Paulus falsos fratres, invidia praedicantes verbum Dei, et quid de illis dicit : Et in hoc gaudeo, sed et gaudebo. Christum enim annuntiabant, per invidiam quidem, sed tamen Christum (Philipp. I, 15-18). Non per quid, sed quem vide : per invidiam tibi praedicatur Chistus? vide Christum, vita invidiam. Noli imitari malum praedicatorem, sed imitare bonum qui tibi praedicatur. Christus ergo a quibusdam per invidiam praedicabatur. Et quid est invidere? Horrendum malum. Ipso malo zabolus dejectus est, ipsum dejecit multum maligna pestis : et habebant illam quidam Christi praedicatores, quos tamen praedicare permittit Apostolus. Quare? Quia Christum praedicabant. Qui autem invidet, odit; et qui odit, quid de illo dicitur? Audi apostolum Joannem : Qui odit fratrem suum, homicida est (I Joan. III, 15). Ecce post Joannem baptizatum est, post homicidam non baptizatum est; quia Joannes dedit baptismum suum, homicida dedit baptismum Christi. Quod Sacramentum tam sanctum est, ut nec homicida ministrante polluatur.

19. For the rest, my brothers, it is madness to say that there was of better merit, I do not say Judas, but any man whatever, than he of whom it was said, Among those born of women none has arisen greater than John the Baptist (Matt. 11:11). It is not, then, that any servant is set above him, but the baptism of the Lord, even when given through a bad servant, is set above the baptism even of a servant who was a friend. Hear what sort of false brothers the apostle Paul mentions, preaching the word of God out of envy, and what he says of them: And in this I rejoice, yes, and I shall rejoice. For they were announcing Christ, through envy indeed, but nevertheless Christ (Phil. 1:15–18). Look not at through what, but at Whom: is Christ preached to you through envy? Look at Christ, shun envy. Do not imitate the bad preacher, but imitate the good One Who is preached to you. Christ, then, was being preached by some through envy. And what is it to envy? A dreadful evil. By that very evil the devil was cast down; it cast down him himself, an exceedingly malignant plague: and certain preachers of Christ had it, whom nevertheless the Apostle permits to preach. Why? Because they were preaching Christ. But he who envies, hates; and he who hates, what is said of him? Hear the apostle John: He who hates his brother is a murderer (1 John 3:15). See, after John [people] were baptized, after a murderer they were not baptized; because John gave his own baptism, the murderer gave the baptism of Christ. And this Sacrament is so holy that it is not polluted even when a murderer ministers it.

20. Non respuo Joannem, sed potius credo Joanni. Quid credo Joanni? Quod didicit per columbam. Quid didicit per columbam? Hic est qui baptizat in Spiritu sancto. Jam ergo, fratres, tenete hoc, et cordibus vestris infigite. Si enim hodie voluero plenius dicere quare per columbam, tempus non sufficit. Quia enim res discenda insinuata est Joanni per columbam, quam non noverat in Christo Joannes, quamvis jam nosset Christum, exposui quantum arbitror Sanctitati vestrae : sed quare hanc ipsam rem pe⟨r⟩ columbam oportuit demonstrari, si breviter dici posset, dicerem : sed quia diu dicendum est, et onerare vos nolo, quomodo adjutus sum orationibus vestris, ut illud quod promisi,

20. I do not reject John, but rather I believe John. What do I believe John? What he learned through the dove. What did he learn through the dove? This is He Who baptizes in the Holy Spirit. Now therefore, brothers, hold this, and fix it in your hearts. For if I should wish today to say more fully why through a dove, the time does not suffice. For that the thing to be learned, which John had not known in Christ, although he already knew Christ, was intimated to John through the dove, I have expounded, as far as I judge, to Your Holiness: but why this very thing had to be shown through a dove, if it could be said briefly, I would say; but because it must be spoken of at length, and I do not wish to burden you, as I have been helped by your prayers, so that what I promised,

Editors' notes and page, col. 1424

Footnotes

(1) ‹anchor: bonum qui› · call in col 1424

Editi, quod. At Mss., qui : recte, nam refertur ad Christum.

The printed editions have "quod"; but the manuscripts have "qui", rightly, for it refers to Christ.

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(2) ‹anchor: maligna pestis› · call in col 1424

In aliquot Mss., ipso dejecit multos, maligna pestis est.

In some manuscripts: "by it he cast down many; it is a malignant plague."

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