Quod de Baptismo Secundum Est

In the year of Christ 256, during the pontificate of Saint Stephen III, the Carthaginian Council under Cyprian, the sixth. PREFACE. So that those things which were established in the preceding council might be confirmed with a fuller judgment, Cyprian, in the same matter of Baptism conferred by heretics, in this same year convoked a fuller assembly of bishops, and gathered bishops from Africa and Numidia, and one other to this synod, to the end that they might set down what each one thinks concerning the traditions of the elders to be kept sacredly and inviolably. After all the aforementioned had assembled, they confirmed, by a twofold decree issued thereupon, the same thing that had been defined in the preceding African councils held in this matter and in the cause of Basilides. The first of these is, that those who, ordained in the Church, have fallen away from the faith, when returning to the Church, are to be received only into lay communion. The other, that the Baptism of heretics conferred by them is to be held not only as invalid, but also as null; so much so that if those returning to the Church are baptized, they are not rebaptized by a second Baptism, but only the first Baptism is conferred upon them, because by heretics they were not truly baptized, but were only further befouled by the water of heretics. Thus Cyprian, Epistle 73, to Jubaianus. Whence those who think that he championed anabaptism are gravely mistaken.

These things having been established by the judgment of the aforementioned bishops, a certain letter, which we have taken care to subjoin below from Cyprian, is written to Stephen of Rome. He, having received the synodical letter, through letters sent back, disapproved of this council, and at the same time most holily commanded that they not depart even a nail's breadth from the apostolic tradition concerning not repeating the Baptism of heretics who had baptized in the same form which the Church uses, and that they receive those baptized by them, if they seek to return to the Church, in no other way than through the mere imposition of hands. These things are proven from Cyprian's letter, which he wrote to Pompeius of Sabrata in Africa, a bishop. See Baronius, year 258, from number to inclusive. Cyprian and the others to Stephen, brother, greeting. He signifies that he decreed in council that those who have been dipped among heretics or schismatics, upon returning to the Church, should be baptized; and that those who have been ordained presbyters or deacons in the Church and have lapsed into schism, or those who have been promoted by heretics, upon returning, should communicate as laity: saving, however, the bond of concord with bishops who thought otherwise.

I. For the purpose of arranging certain matters and refining them by the common examination of counsel, we found it necessary, most dear brother, with many priests gathering together, to convene and celebrate a council. In it, many things were indeed brought forward and transacted; but concerning this especially it was necessary to write to you and to confer with your gravity and wisdom, which pertains most to priestly authority and to the unity and dignity of the Catholic Church, coming from the ordinance of divine disposition: that those who are baptized outside, outside the Church, and stained by the profane water among heretics and schismatics, when they come to us and to the Church, which is one, ought to be baptized; because it is not enough to lay hands on them to receive the Holy Spirit, unless they also receive the Baptism of the Church. For only then can they be fully sanctified and be children of God, if they are born by both Sacraments, since it is written: “Unless one is born again from water and Spirit, he cannot enter the kingdom of God” (John 3:5). For we also find in the Acts of the Apostles (Acts

Moreover, it has been observed (X, 48) that this was preserved by the apostles and maintained by the truth of saving faith: when the Holy Spirit descended upon the Gentiles present in the house of the centurion Cornelius—men burning with the heat of faith and believing in the Lord with their whole heart, so that, filled with the Spirit, they blessed God in various tongues—nevertheless, the blessed apostle Peter, mindful of the divine precept and the Gospel, commanded that these same men, who had already been filled with the Holy Spirit, be baptized, so that nothing might appear omitted whereby the apostolic teaching might fail to observe the law of the divine precept and the Gospel in all things. Moreover, that the baptism used by heretics is not baptism, and that no one among those who oppose Christ can advance through the grace of Christ, was carefully set forth recently in the letter written to our colleague Quintus, who is established in Mauretania, on this matter, as well as in the letters which our colleagues previously sent to the bishops presiding in Numidia; copies of both letters I have appended.

We add plainly and join, dearest brother, by common consent and authority, that even if any presbyters or deacons, who were either previously ordained in the Catholic Church and afterwards stood as faithless and rebellious against the Church, or were promoted among heretics by pseudo-bishops and antichrists with a profane ordination contrary to Christ’s arrangement, and have attempted to offer false and sacrilegious sacrifices outside the one and divine altar, they also are to be received upon their return under this condition: that they communicate as laity, and consider it sufficient that they are admitted to peace, who have been enemies of peace; nor ought they, upon returning, to retain with us the arms of ordination and honor with which they rebelled against us. For it is necessary that priests and ministers who serve the altar and sacrifices be whole and spotless: since the Lord God speaks in Leviticus and says: “A man in whom there is a blemish or defect shall not approach to offer gifts to God” (Lev. 21:21); likewise in Exodus He commands the same and says: “And the priests who approach the Lord God shall be sanctified, lest the Lord God abandon them” (Ex. 19:22); and again: “And when they approach to minister at the altar of the Holy One, they shall not bring sin upon themselves, lest they die” (Ex. 28:43).

What greater crime can there be, or what more shameful stain, than to have stood against Christ, than to have torn apart His Church, which He established and founded with His own blood, than, forgetful of evangelical peace and love, to have fought with the frenzy of hostile discord against the united and harmonious people of God? Even if these persons themselves later return to the Church, they cannot restore and bring back with them those whom they have led astray and who, overtaken by death outside, have perished outside the Church without communion and peace; their souls will be demanded from the hands of those who were the authors and leaders of their perdition on the day of judgment. And therefore it is enough that such returning persons be granted forgiveness; nevertheless, perfidy ought not to be promoted in the house of faith. For what are we reserving for the good and innocent, and for those who have not departed from the Church, if we honor those who have withdrawn from us and have stood against the Church?

III. We have conveyed these things to your conscience, dearest brother, both for the sake of our common honor and for simple affection, believing that they will also please you, given the truth of your religion and faith, since they are both religious and true alike. For the rest, we know that some are unwilling to set aside what they have once imbibed, nor to change their purpose easily, but, preserving the bond of peace and concord among colleagues, they retain certain private opinions which they have once adopted for themselves. In this matter, we do not impose force upon anyone nor lay down a law, since each prelate has free will in the administration of the Church, being accountable to the Lord for his own conduct. We wish you, dearest brother, always to be well.