Letter XXIII. ( a.d. 392.) To Maximin, My Well-Beloved Lord and Brother, Worthy of Honour, Augustin, Presbyter of the Catholic Church, Sends Greeting in the Lord. 1. Before entering on the subject on which I have resolved to write to your Grace, I shall briefly state my reasons for the terms used in the title of this letter, lest these should surprise either yourself or any other person. I have written “to my lord,” because it is written: “Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.” 1493 Seeing, therefore, that in this duty of writing to you I am actually by love serving you, I do only what is reasonable in calling you “my lord,” for the sake of that one true Lord who gave us this command. Again, as to my having written “well-beloved,” God knoweth that I not only love you, but love you as I love myself; for I am well aware that I desire for you the very blessings which I am fain to make my own. As to my adding the words “worthy of honour,” I did not mean, by adding this, to say that I honour your episcopal office, for to me you are not a bishop; and this I trust you will take as spoken with no intention to give offence, but from the conviction that in our mouth Yea should be Yea, and Nay, Nay: for neither you nor any one who knows us can fail to know that you are not my bishop, and, I am not your presbyter. “Worthy of honour” I therefore willingly call you on this ground, that I know you to be a man; and I know that man was made in the image and likeness of God, and is placed in honour by the very order and law of nature, if by understanding the things which he ought to understand he retain his honour. For it is written, “Man being placed in honour did not understand: he is compared to the brutes devoid of reason, and is made like unto them.” 1494 Why then may I not address you as worthy of honour, inasmuch as you are a man, especially since I dare not despair of your repentance and salvation so long as you are in this life? Moreover, as to my calling you “brother,” you are well acquainted with the precept divinely given to us, according to which we are to say, “Ye are our brethren,” even to those who deny that they are our brethren; and this has much to do with the reason which has made me resolve to write to you, my brother. Now that the reason for my making such an introduction to my letter has been given, I bespeak your calm attention to what follows. 2. When I was in your district, and was with all my power expressing my abhorrence of the sad and deplorable custom followed by men who, though they boast of the name of Christians, do not hesitate to rebaptize Christians, there were not wanting some who said in praise of you, that you do not conform to this custom. I confess that at first I did not believe them; but afterwards, considering that it was possible for the fear of God to take possession of a human soul exercised in meditation upon the life to come, in such a way as to restrain a man from most manifest wickedness, I believed their statement, rejoicing that by holding such a resolution you showed yourself averse to complete alienation from the Catholic Church. I was even on the outlook for an opportunity of conversing with you, in order that, if it were possible, the small difference which still remained between us might be taken away, when, behold, a few days ago it was reported to me that you had rebaptized a deacon of ours belonging to Mutugenna! I was deeply grieved both for his melancholy fall and for your sin, my brother, which surprised and disappointed me. For I know what the Catholic Church is. The nations are Christ’s inheritance, and the ends of the earth are His possession. You also know what the Catholic Church is; or if you do not know it, apply your attention to discern it, for it may be very easily known by those who are willing to be taught. Therefore, to rebaptize even a heretic who has received in baptism the seal of holiness which the practice 1495 of the Christian Church has transmitted to us, is unquestionably a sin; but to rebaptize a Catholic is one of the worst of crimes. As I did not, however, believe the report, because I still retained my favourable impression of you, I went in person to Mutugenna. The miserable man himself I did not succeed in finding, but I learned from his parents that he had been made one of your deacons. Nevertheless I still think so favourably of you, that I will not believe that he has been rebaptized. 3. Wherefore, my beloved brother, I beseech you, by the divine and human natures of our Lord Jesus Christ, have the kindness to reply to this letter, telling me what has been done, and so to write as knowing that I intend to read your letter aloud to our brethren in the church. This I have written, lest, by afterwards doing that which you did not expect me to do, I should give offence to your Charity, and give you occasion for making a just complaint against me to our common friends. What can reasonably prevent you from answering this letter I do not see. For if you do rebaptize, you have nothing to apprehend from your colleagues when you write that you are doing that which they would command you to do even if you were unwilling; and if you, moreover, defend this by the best arguments known to you, as a thing which ought to be done, your colleagues, so far from being displeased on this account, will praise you. But if you do not rebaptize, hold fast your Christian liberty, my brother Maximin; hold it fast, I implore you: fixing your eye on Christ, fear not the censure, tremble not before the power of any man. Fleeting is the honour of this world, and fleeting are all the objects to which earthly ambition aspires. Neither thrones ascended by flights of steps, 1496 nor canopied pulpits, 1497 nor processions and chantings of crowds of consecrated virgins, shall be admitted as available for the defence of those who have now these honours, when at the judgment-seat of Christ conscience shall begin to lift its accusing voice, and He who is the Judge of the consciences of men shall pronounce the final sentence. What is here esteemed an honour shall then be a burden: what uplifts men here, shall weigh heavily on them in that day. Those things which meanwhile are done for the Church’s welfare as tokens of respect to us, shall then be vindicated, it may be, by a conscience void of offence; but they will avail nothing as a screen for a guilty conscience. 4. If, then, it be indeed the case that, under the promptings of a devout and pious mind, you abstain from dispensing a second baptism, and rather accept the baptism of the Catholic Church as the act of the one true Mother, who to all nations both offers a welcome to her bosom, that they may be regenerated, and gives a mother’s nourishment to them when they are regenerated, and as the token of admission into Christ’s one possession, which reaches to the ends of the earth; if, I say, you indeed do this, why do you not break forth into a joyful and independent confession of your sentiments? Why do you hide under a bushel the lamp which might so profitably shine? Why do you not rend and cast from you the old sordid livery of your craven-hearted bondage, and go forth clad in the panoply of Christian boldness, saying, “I know but one baptism consecrated and sealed with the name of the Father, and the Son, and the Holy Ghost: this sacrament, wherever I find it, I am bound to acknowledge and approve; I do not destroy what I discern to be my Lord’s; I do not treat with dishonour the banner of my King”? Even the men who parted the raiment of Christ among them did not rudely rend in pieces the seamless robe; 1498 and they were men who had not then any faith in Christ’s resurrection; nay, they were witnessing His death. If, then, persecutors forbore from rending the vesture of Christ when He was hanging upon the cross, why should Christians destroy the sacrament of His institution now when He is sitting in heaven upon His throne? Had I been a Jew in the time of that ancient people, when there was nothing better that I could be, I would undoubtedly have received circumcision. That “seal of the righteousness which is by faith” was of so great importance in that dispensation before it was abrogated 1499 by the Lord’s coming, that the angel would have strangled the infant-child of Moses, had not the child’s mother, seizing a stone, circumcised the child, and by this sacrament averted impending death. 1500 This sacrament also arrested the waters of the Jordan, and made them flow back towards their source. This sacrament the Lord Himself received in infancy, although He abrogated it when He was crucified. For these signs of spiritual blessings were not condemned, but gave place to others which were more suitable to the later dispensation. For as circumcision was abolished by the first coming of the Lord, so baptism shall be abolished by His second coming. For as now, since the liberty of faith has come, and the yoke of bondage has been removed, no Christian receives circumcision in the flesh; so then, when the just are reigning with the Lord, and the wicked have been condemned, no one shall be baptized, but the reality which both ordinances prefigure—namely, circumcision of the heart and cleansing of the conscience—shall be eternally abiding. If, therefore, I had been a Jew in the time of the former dispensation, and there had come to me a Samaritan who was willing to become a Jew, abandoning the error which the Lord Himself condemned when He said, “Ye worship ye know not what; we know what we worship, for salvation is of the Jews;” 1501 —if, I say, a Samaritan whom Samaritans had circumcised had expressed his willingness to become a Jew, there would have been no scope for the boldness which would have insisted on the repetition of the rite; and instead of this, we would have been compelled to approve of that which God had commanded, although it had been done by heretics. But if, in the flesh of a circumcised man, I could not find place for the repetition of the circumcision, because there is but one member which is circumcised, much less is place found in the one heart of man for the repetition of the baptism of Christ. Ye, therefore, who wish to baptize twice, must seek as subjects of such double baptism men who have double hearts. 5. Publish frankly, therefore, that you are doing what is right, if it be the case that you do not rebaptize; and write me to that effect, not only without fear, but with joy. Let no Councils of your party deter you, my brother, from this step: for if this displease them, they are not worthy to have you among them; but if it please them, we trust that there shall soon be peace between you and us, through the mercy of our Lord, who never forsakes those who fear to displease Him, and who labour to do what is acceptable in His sight; and let not our honours—a dangerous burden, of which an account must yet be given—be a hindrance, making it unhappily impossible for our people who believe in Christ, and who share with one another in daily bread at home, to sit down at the same table of Christ. Do we not grievously lament that husband and wife do in most cases, when marriage makes them one flesh, vow mutual fidelity in the name of Christ, and yet rend asunder Christ’s own body by belonging to separate communions? If, by your moderate measures and wisdom, and by your exercise of that love which we all owe to Him who shed His blood for us, this schism, which is such a grievous scandal, causing Satan to triumph and many souls to perish, be taken out of the way in these parts, who can adequately express how illustrious is the reward which the Lord prepares for you, in that from you should proceed an example which, if imitated, as it may so easily be, would bring health to all His other members, which throughout the whole of Africa are lying now miserably exhausted? How much I fear lest, since you cannot see my heart, I appear to you to speak rather in irony than in the sincerity of love! But what more can I do than present my words before your eye, and my heart before God? 6. Let us put away from between us those vain objections which are wont to be thrown at each other by the ignorant on either side. Do not on your part cast up to me the persecutions of Macarius. I, on mine, will not reproach you with the excesses of the Circumcelliones. If you are not to blame for the latter, neither am I for the former; they pertain not to us. The Lord’s floor is not yet purged—it cannot be without chaff; be it ours to pray, and to do what in us lies that we may be good grain. I could not pass over in silence the rebaptizing of our deacon; for I know how much harm my silence might do to myself. For I do not propose to spend my time in the empty enjoyment of ecclesiastical dignity; but I propose to act as mindful of this, that to the one Chief Shepherd I must give account of the sheep committed unto me. If you would rather that I should not thus write to you, you must, my brother, excuse me on the ground of my fears; for I do fear greatly, lest, if I were silent and concealed my sentiments, others might be rebaptized by you. I have resolved, therefore, with such strength and opportunity as the Lord may grant, so to manage this discussion, that by our peaceful conferences, all who belong to our communion may know how far apart from heresy and schism is the position of the Catholic Church, and with what care they should guard against the destruction which awaits the tares and the branches cut off from the Lord’s vine. If you willingly accede to such conference with me, by consenting to the public reading of the letters of both, I shall unspeakably rejoice. If this proposal is displeasing to you, what can I do, my brother, but read our letters, even without your consent, to the Catholic congregation, with a view to its instruction? But if you do not condescend to write me a reply, I am resolved at least to read my own letter, that, when your misgivings as to your procedure are known, others may be ashamed to be rebaptized. 7. I shall not, however, do this in the presence of the soldiery, lest any of you should think that I wish to act in a violent way, rather than as the interests of peace demand; but only after their departure, that all who hear me may understand, that I do not propose to compel men to embrace the communion of any party, but desire the truth to be made known to persons who, in their search for it, are free from disquieting apprehensions. On our side there shall be no appeal to men’s fear of the civil power; on your side, let there be no intimidation by a mob of Circumcelliones. Let us attend to the real matter in debate, and let our arguments appeal to reason and to the authoritative teaching of the Divine Scriptures, dispassionately and calmly, so far as we are able; let us ask, seek, and knock, that we may receive and find, and that to us the door may be opened, and thereby may be achieved, by God’s blessing on our united efforts and prayers, the first towards the entire removal from our district of that impiety which is such a disgrace to Africa. If you do not believe that I am willing to postpone the discussion until after the soldiery have left, you may delay your answer until they have gone; and if, while they are still here, I should wish to read my own letter to the people, the production of the letter will of itself convict me of breaking my word. May the Lord in His mercy prevent me from acting in a way so contrary to morality, and to the good resolutions with which, by laying His yoke on me, He has been pleased to inspire me! 8. My bishop would perhaps have preferred to send a letter himself to your Grace, if he had been here; or my letter would have been written, if not by his order, at least with his sanction. But in his absence, seeing that the rebaptizing of this deacon is said to have occurred recently, I have not by delay allowed the feelings caused by the action to cool down, being moved by the promptings of the keenest anguish on account of what I regard as really the death of a brother. This my grief the compensating joy of reconciliation between us and you may perhaps be appointed to heal, through the help of the mercy and providence of our Lord. May the Lord our God grant thee a calm and conciliatory spirit, my dearly beloved lord and brother! 1493     Gal. v. 13 . 1494     Ps. xlix. 12 , version of the LXX. 1495     Disciplina. 1496     Absidæ gradatæ. 1497     Cathedræ velatæ . 1498     John xix. 24 . 1499     Evacuaretur . 1500     Ex. iv. 24, 25 . Augustin believes that the angel sought to slay, not Moses, but the child, for which he gives reasons in his Quæstiones in Exodum . See Rosenmüller, Scholia . 1501     John iv. 22 .