Carthaginiensis Synodus

PREFACE. To the Seventh Council of Carthage, rejected by the Catholic Church, we here subjoin the letter of St. Cyprian to Jubaianus in Greek and Latin from the Canonical Collection of John Zonaras, a monk, who had been Grand Drungary of the Watch and First Secretary of the Emperor. Theodore Balsamon also included Cyprian’s letter in his own collection, but he omitted the opinions of the bishops and the acts of the council. LABB. I THE COUNCIL OF CARTHAGE OVER WHICH THE GREAT CYPRIAN, SAINT AND MARTYR, WHO WAS BISHOP OF CARTHAGE, PRESIDED. BALS. This is the most ancient of all synods: for it took place under Decius; and after it came that which was held in Antioch of Syria against Paul of Samosata under the Emperor Aurelian. The holy Fathers assembled at Carthage, and the question was asked whether it is necessary to baptize those who return from the heresy of those who had sacrificed to idols, in accordance with the inquiry made on this matter by Bishop Jovianus. And because at that time Novatus, a presbyter of the Church of Rome, was deposed, as one who would not admit to penance those who had sacrificed to idols, and for this reason he made a schism with certain foolish persons, it was also debated whether it is necessary to baptize even schismatics, as if Jovianus had inquired about this as well.

This synod is the most ancient of all. For while there is one older than others, which was held at Antioch in Syria against Paul of Samosata under the Roman emperor Aurelian, this one also surpasses that in antiquity. For the great Cyprian completed his course of martyrdom under the emperor Decius; but Aurelian was a long interval after Decius. For many emperors reigned after Decius was slain, and finally Aurelian succeeded to the empire. Therefore this synod is by far the most ancient of all. In it, more than eighty-four bishops were assembled, and the question was debated concerning those who, having renounced heresy, return to their senses, and schismatics who return to the Church, whether they ought to be baptized. For a certain bishop, Jovianus, had consulted Cyprian by letter on this matter, namely whether such men ought to be baptized. For at that time Novatus also professed himself the leader of that sect of those who were called Cathari (that is, the pure), a presbyter of the Roman Church, a schismatic properly speaking, not a heretic. For he did not in any way dissent from Catholics in matters pertaining to dogma: but he did not admit to penance those who, in adverse times of the Christian commonwealth, had been overcome by evil and had sacrificed to the gods.

But when the prefect of the Roman Church at that time, Cornelius, together with the bishops subject to him, after the question had been agitated, had decreed that even those who had sacrificed were to be admitted to penance, and yet Novatus did not relent in any way from his obstinacy, they promulgated a decree that he was cut off from the body of the Church, as a hater of the brethren. But he, having gathered other followers, began to hold separate assemblies and to tear the Church apart with schism here and there, together with his flocks. Therefore, when inquiry was made of Jovian and his fellow bishops concerning schismatics and heretics, the great Cyprian, together with his synod, wrote back to him and his fellow bishops, composing the following letter. CANON I. "Since we were in a common council, beloved brothers, we read the letters sent by you concerning those who, having been baptized by heretics or schismatics, are seen to come to the Catholic Church, which is one, in which we are baptized and regenerated: concerning whom we trust that you also, who are engaged in those matters, hold to the firmness of the canons of the Catholic Church.

Nevertheless, since you are participants in our communion, and on account of our common love you have wished to inquire about this matter, we do not put forth a new sentence nor one now established, but that which was long ago most accurately and diligently examined by our predecessors, and which we have observed, we communicate and join to you, also now decreeing what we have always firmly and steadfastly held: that no one can be baptized outside the Catholic Church, since there is one baptism, and it is celebrated only in the Catholic Church. For it is written: "They have left me the fountain of living water, and have dug for themselves perforated cisterns, which cannot hold water." And again, sacred Scripture, prefiguring this, says: "Abstain from alien water, and do not drink from another's fountain." Moreover, water must first be purified and sanctified by a priest, so that it can wash away the sins of the person who is baptized by its own baptism. And through the prophet Ezekiel the Lord says: "And I will sprinkle you with pure water, and I will cleanse you, and I will give you a new heart, and I will give you a new spirit." But how can one who is himself unclean and destitute of the Holy Spirit purify and sanctify water?

and since "the Lord says in Numbers: 'And everything that an unclean person touches will be unclean'; how can one who baptizes give remission of sins to another, when he cannot dismiss his own sins outside the Church? But also the interrogation itself, which is made in baptism, is a witness of the truth. For when we say to the one being examined: Do you believe that you will receive eternal life and remission of sins? we say nothing other than that these can be given in the Catholic Church. Among heretics, however, where the Church is not, remission of sins cannot be had. And therefore those who take up the patronage of heretics must either change the interrogation or defend the truth. It is also necessary that the one who has been baptized be anointed, so that, having received the anointing, he becomes a participant in the grace of Christ. But a heretic cannot sanctify the oil, since he has neither an altar nor a Church. Indeed, chrism cannot exist at all among heretics. For it is clear to us that oil can in no way be sanctified among them for the action of grace. For we must know and not be ignorant of what is written: 'The oil of a sinner shall not anoint my head.' This indeed the Holy Spirit also signified long ago in the Psalms, lest anyone be led astray and, wandering from the right path, be anointed among heretics, the adversaries of Christ.

But how will the one who is baptized be prayed for, not by a priest but by a sacrilegious man and a sinner? For Scripture says that 'God does not hear sinners; but if someone is pious and religious and does His will, He hears him.' Through the holy Church we understand the remission of sins. But who can give what he himself does not have? Or how can he perform spiritual works who has rejected the Holy Spirit? And therefore he who comes to the Church must also be renewed, so that within he may be sanctified by the saints. For it is written: 'You will be holy, as I also am holy,' says the Lord, so that he who was fed in error may also put this off in the true and ecclesiastical baptism, he who, coming to God and seeking a priest, fell into a sacrilegious man in error. For it is to approve the heresy of heretics and schismatics to consent to those who have been baptized by them. For it cannot be valid in part. If he could baptize, he could also give the Holy Spirit; if he could not do this, because, being outside, he does not have the Holy Spirit, he cannot baptize the one who comes, since there is one baptism, and one Holy Spirit, and one Church founded by Christ our Lord from the beginning, with unity established upon the Apostle Peter. And therefore those things which have been done by them, since they are false and vain, are all reprobated.

For indeed nothing of those things which are done by those whom the Lord calls enemies and adversaries in the Gospels can be pleasing and acceptable to God: "He who is not with me is against me: and he who does not gather with me scatters." Moreover, the blessed apostle John, keeping the Lord's precepts, prescribed in his Epistle: "You have heard that Antichrist has come, and now even many have become antichrists; whence we know that the final hour is at hand." They went out from us, but they were not with us, whence we also ought to understand and consider that if they are enemies of the Lord, and those who are named antichrists cannot give the grace of the Lord; therefore we, who are with the Lord and hold the unity of the Lord, as ministers of his priesthood in the Church for his dignity, ought to reprobate, remove, and cast away, and hold as profane whatever his adversaries, that is, enemies and antichrists, do; and to those who come from error and perversity to the knowledge of the true and ecclesiastical faith, we ought to give the mystery of divine power, of unity and faith and truth, entirely.

Balsamon. It is written in the prooemium for what reason the present epistle was issued: and it indeed determines that those who come to the Catholic Church from heretics or schismatics are to be baptized, even if they were previously baptized by them. However, the seventh canon of the second universal synod, establishing a distinction between those who ought to be baptized and those who ought not, prescribes certain other things. Read it, therefore, and apply your mind to those things which are later in it. Read also the canon of the synod which is in Trullo, and you will know that what is contained in this epistle was not admitted by all the Fathers. For it says thus in its own words: "Moreover, also by Cyprian, who was bishop of the region of the Africans and a martyr, and by the synod which was held by him, a canon was issued which obtained in the places of the aforementioned bishops, and in those alone, according to the custom handed down to them." Hence it is noted that from the beginning this canon was not in use among all. Note, however, that the Africans are called Carthaginians. But because in some copies the opinions of the bishops who were of the same opinion as Saint Cyprian are found clearly written, we were also going to write and interpret them: but because, as has been said, the seventh canon of the second synod establishes certain other things than those which are contained in this present epistle concerning heretics and schismatics who come to the faith, their exposition has been omitted.

Zonaras. This epistle orders that any persons baptized by heretics or schismatics, if they betake themselves to the Catholic Church, are to be baptized again, and it confirms this opinion with various arguments, enthymemes, and testimonies of Scripture. But the Second Ecumenical Synod, in its seventh canon, decrees that not all who migrate from heresy are to be cleansed by a second baptism, but that some, if they abjure their own heresy and every error alien to the Catholic and Apostolic Church of God by means of libelli, are to be admitted after being marked with the character, that is, anointed with holy chrism; while it orders that all others, of whom it designates some by name, are to be baptized and admitted as Greeks. This canon, indeed, has been explained in its own place. Hence it easily appears that the ordinance of this canon was not afterwards received by the holy Fathers. Since, therefore, two synods have issued contrary decrees concerning the same matter, the ordinance of the second synod is to be considered stronger, inasmuch as it was both later and ecumenical, in which all who hold the patriarchal sees, whether the patriarchs themselves or their legates, were present. Moreover, that this canon was by no means received by all the holy Fathers can be understood even from the second canon of the Synod held in Trullo, which is called the Sixth.

There, indeed, the holy Fathers, having enumerated one by one those canons whose authority ought to be considered settled, pronounce concerning this canon in these very words: "Moreover," they say, "a canon was issued by Cyprian, who was archbishop of the region of Africa and a martyr, and by the synod that was under him, which canon has been observed only in the places of those bishops, according to the custom handed down by them." From this passage, therefore, it easily appears that even in the earliest times this canon was by no means in force among all. Here, then, is the text of the epistle: but the things that were said in common discussion by each of those who had assembled in the synod are as follows. Cyprian said: You have heard, most beloved fellow bishops, what our fellow bishop Jovianus wrote to my mediocrity, consulting me concerning the illicit and profane baptism of heretics, and what I wrote back to him; judging, of course, what we have once, twice, and often judged, that heretics coming to the Church ought to be baptized and sanctified by the baptism of the Church. Likewise, other letters of Jovianus have been read to you, in which, replying to our letter with his sincere and religious devotion, he not only agreed with us but also gave thanks that he had been instructed by the truth. It remains for each of us to set forth what we individually think concerning this very matter, judging no one, nor removing anyone from the right of communion if he should think differently.

For no one constitutes himself a bishop, nor does he compel his fellow bishops to the necessity of obedience by tyrannical terror, since every bishop has the power freely to do what he thinks. For just as he himself cannot judge another, so neither can he be judged by another. For we all await the judgment of our Lord Jesus Christ, who alone has the power in his Church to constitute a bishop and to examine and judge the acts of each one. Caecilius the Librarian said: I know of one baptism in the Church alone, and nowhere outside the Church. For there is one baptism where there is true hope and certain faith. For it is written: One faith, one baptism. Not among heretics, where there is no hope and false faith: where everything is done through falsehood, where a demoniac exorcizes, a criminal interrogates the sacrament, whose mouth belches forth pestilence and poison: but an unbeliever gives faith, a wicked man grants pardon of sins, and Antichrist baptizes in the name of Christ, a dead man promises life, a peace-less man gives peace, a blasphemer invokes God, a profane man administers the priesthood. Let those who agree with them say that all these things are false concerning heretics. Behold, to what the Church is compelled to consent, so that it may communicate with such men without baptism and pardon of sins. This thing, brothers, we ought to flee and avoid, and separate ourselves from such great wickedness, and hold to the one baptism, which alone is granted to the Church of God.

Priamus from Mastripa said: I judge that every person coming from heresy must be baptized. For it is in vain that he thinks he has been baptized there, since there is only one baptism in the one Church: because God is one, and baptism is one, and the Church is one, in which baptism and sanctification, and whatever else pertains to salvation and eternal life, are accomplished. For those things which are performed outside the Church have no effect of salvation. Polycarpus from Adrumetum said: Those who approve the baptism of heretics render our own baptism invalid. Novatus from Thannubasili said: Although we know that all Scripture bears witness to the saving baptism, we must nevertheless express our faith, so that we baptize heretics and schismatics coming to the Church after their false baptism. Therefore, I myself have baptized all those who have been converted to the Church from that group, and I have received among the laity those who seemed to have been ordained from the clergy.

Nemesianus from Thubunae said: That the baptism which a heretic and a schismatic gives is not true is declared everywhere in the holy Scriptures, since their own leaders are false christs and false prophets. Januarius from Laba said: According to the authority of the holy Scriptures, I decree that all heretics are to be baptized, and thus admitted into the holy Church. Lucius from Castra Galba said: The Lord said in the Gospel: "You are the salt of the earth." But if the salt has become insipid, with what shall it be salted? Therefore, since it is manifest that heretics, that is, enemies of God, cannot quicken anyone by spiritual confession, because they are insipid and outside the Church, we ought to baptize those who approach with holy baptism. Crescens from Creta said: I also judge that heretics and schismatics who wish to come to the catholic Church are not to be received before they have been exorcised and baptized, except for those who were previously baptized in the Church and have fallen away from her. For those, doing penance, ought to be reconciled to the Church by the imposition of hands alone.

Nicomedes from Sergomeis said: My opinion is this: That heretics coming to the Church should be baptized, because those baptized by heretics have obtained no remission of sins outside. Secundianus from Carindia said: Since our Lord Jesus Christ says: “He who is not with me is against me”; and the apostle John calls those who leave the Church antichrists; for it is impossible that they themselves should serve the grace of God and the saving baptism: and therefore I judge that those who flee to the Church ought to be baptized by us. Felix from Camelis said: Just as a blind man leading a blind man falls into a pit together with him, so a heretic baptizing a heretic falls into death together with him. And therefore a heretic must be baptized among us, lest we, the living, communicate with the dead. Succentius from Abirgemaniciana said: To heretics either nothing is permitted, or everything. If they are able to baptize, they are able also to give the Holy Spirit. But since they do not have it, they cannot baptize spiritually either: therefore I judge that heretics must be baptized.

Fortunatus from Thuchabori said: Those who are outside the Church, standing against Christ, like those who scatter his sheep and flock, cannot baptize outside. Thedatus from Thurbis said: It must be striven with all our might that no one who abandons the error of heretics should refuse to receive the singular and true baptism of the Church, for whoever has not been baptized is made a stranger to the kingdom of heaven. Probatianus from Sophetia said: If heresy is from God, the heretic will have divine indulgence. But if it is not from God, how can he himself have and confer the grace of God to anyone? Monualus from Gerba said: With the Lord saying: Baptize all nations in the name of the Father and of the Son and of the Holy Spirit, we clearly know that heretics have neither Father, nor Son, nor Holy Spirit. Therefore, those coming to the Church ought to be baptized, so that they may be reborn. Polilianus from Mileo said: It is just that he who comes from heresy be baptized in the Church.

Theognis from Hippo Regius said: According to the sacrament of God and the celestial grace which we have received, we know that baptism, which is in the holy Church, is the only one. Diatius from Seada said: As far as it lies in us, we do not communicate with heretics unless they have been baptized in the Church and have received remission of sins. Probatus from Sophistum said: Whoever approves the baptism of heretics, what else does he do but communicate with heretics? Hortensianus from Laburna said: We claim for the Church the one baptism, which we know exists only in the Church. Cassius from Comazis said: Since there cannot be two baptisms, whoever grants baptism to heretics takes baptism away from himself. I therefore judge that heretics are to be baptized when they come to the Church, except for those who, having separated from the Church of the faithful, have passed over into the darkness of heresy; for those returning, it is fitting that they be restored by the mere imposition of hands. Jannuarius from Ubicum said: If error does not obey truth, much less does truth consent to error. And therefore we stand by the Church, over which we preside, so that we may baptize those who have not been baptized in it.

Secundinus from Carpi said: If heretics are Christians, why are they not in the Church of God? But if they are not Christians, let them become so. Hence it is clear that the Holy Spirit cannot descend upon the children of others and the offspring of Antichrist merely through the laying on of hands. Victorinus from Thabaca said: If it is permitted for heretics to baptize and to give the Holy Spirit and remission of sins, why do we lie against them by calling them heretics? Another Felix from Thuina said: We ought to confirm that all heretics who hasten to the Church should be baptized, so that every external perversity, once purged and sanctified, may be reformed for the better. Quintus from Uruc said: If those who are baptized among heretics obtain remission of sins and eternal life, why do they come to the Church? But if they come for penance, in which they are also given life through baptism, which is in the Catholic Church, they ought to be baptized and sanctified.

Castus from Dica said: He who, despising the truth, presumes to follow custom, is either envious of the brethren, to whom the truth has been revealed, or ungrateful toward God, who revealed it. Eucratius from Thenis said: Heretics coming to the Church ought to be baptized with the true and catholic baptism, so that, purified from sins, they may be sanctified. Libosus from Urgasa said: The Lord said: I am the truth. Therefore, with the truth manifest, let custom yield, so that even if someone in the Church formerly did not baptize heretics, he may now begin to baptize them. Lucinus from Thibislo said: Heretics, as blasphemers and iniquitous men who adulterate the sacred Scriptures with deceitful words, ought to be struck with anathema; and therefore we ought to exorcise and baptize such persons. Eugenius from Amedaris said: And I likewise decree that heretics are to be baptized. Another Felix from Meccora said: And I myself, following the authority of the divine Scriptures, declare that heretics and schismatics are to be baptized.

Januarius from Mucua said: If heretics have baptism, we do not have it; if we have it, heretics cannot have it. But there is no doubt that the Catholic Church uses the baptism of Christ, which alone possesses the grace, charity, and truth of Christ. Adelphidus from Thasuelta said: They indeed attack the truth without cause, saying that we rebaptize. For the Church does not rebaptize heretics, but baptizes them. Demetrius from Polemon said: Those who say that heretics truly and legitimately baptize introduce not only two, but many baptisms. For since the heresies are various and many, according to their number the baptisms will also be counted. Vincentius from Thibara said: We know that heretics are worse than schismatics. But if, doing penance, they wish to come to the rule of truth, they ought first to be exorcized, then baptized. For then they can obtain the promise of Christ.

Marcus of Matharis said: I judge that heretics, as those who have nothing, ought to be baptized. Satius of Sacilibya said: If in their baptism sins are removed from heretics, they come to the Church without cause. For there is nothing they could fear in the judgment of Christ, if they have obtained remission of sins. Aurelius of Attica said: Since the Apostle says that we should not communicate with the sins of others, I judge that heretics ought to be baptized, so that they may first receive remission of sins, and then we might commune with them. Jambus of Germanicia said: Those who approve the baptism of heretics disapprove of ours. Lucianus of Rucuma said: If it is possible that light can agree with darkness, then something can be common between us and heretics. Therefore I judge that heretics ought to be baptized. Pelagius of Luperciana said: If heresy is not in the Church, how can the baptism of the Church be among heretics?

Iader of Medeia said: There is one faith, one baptism; but it is the Catholic Church that is permitted to baptize. Another Felix of Mardiana said: The same. Paulus of Saba said: If God is true, how can there be true baptism among heretics, among whom God is not? Pomponius of Dionysiana said: Heretics cannot baptize, nor can they give remission of sins, having no power to bind or to loose anything on earth. Vinatus of Thunisia said: He who administers the baptism of the Church to heretics betrays the Spouse of Christ to adulterers. Lymmus of Asuaga said: We have received one baptism, and we hold and exercise that same one. But he who says that heretics too are permitted to baptize, he himself makes two baptisms. Saturninus of Victoriana said: If heretics are permitted to baptize, then those who do unlawful things are excused and defended; nor will you find why Christ called them his adversaries or the Apostle called them antichrists.

Another Saturninus of Syca said: The Gentiles, even though they worship idols, nevertheless recognize God the Father and Creator and confess Him as Lord. Against this Marcion blasphemes, and how do they not blush who approve of Marcion's baptism? Marcellus of Zama said: Since remission of sins is granted only in the Church, he who does not baptize a heretic communicates with a sinner. Irenaeus of Illis said: If the Church does not baptize a heretic for the reason that he is said to have already been baptized, then heresy is preferred and becomes greater. Donatus of Cibalina said: If anyone says that the grace of baptism exists among heretics, let him first show that the Church exists there. Zosimus of Tharasa said: When truth has been revealed, error must yield to it. Julianus of Philippi said: It is written: No one can receive anything unless it has been given to him from heaven. If heresy is from heaven, it can also give heavenly baptism. Faustus of Themida said: Those who intercede for heretics to receive ecclesiastical baptism make them Christians and us heretics.

Geminus of Forma said: What we have once decreed, this we also hold: that those coming from heretics we baptize. Rogatianus of Usa said: Christ instituted the Church; the devil instituted heresy. How, therefore, can the synagogue of the devil possess the baptism of Christ? Therapius of Bulismium said: He who grants the baptism of the Church to heretics—what else does he become than a betrayer of the Bride of Christ? Lucius of Memeresa said: It is written: God does not hear sinners. But a heretic, since he is a sinner, how can he be heard in baptism? Another Felix of Vaglacena said: In receiving heretics without the baptism of the Church, let no one set custom before reason and truth. Another Saturninus of Plutimna said: If Antichrist can give the grace of Christ, then heretics, who are called antichrists, can also baptize. Quintus of Ugba said: God is one, and the Church is one, and baptism is one; how, therefore, can anyone be baptized where God and Christ and the Church are not?

Julianus of Marcelliana said: If a man can serve two masters, God and mammon, then baptism can also serve two purposes. Tenax of Orii-Cellii said: Baptism is one, but it belongs to the Church, whose baptism is true. Another Victor of Asura said: Likewise. Donatulus of Caspe said: I have always held this opinion, that heretics, who can obtain nothing outside, when they come to the Church, should be baptized. Verulus of Rusiccade said: A heretical man can give what he does not have; much more a schismatic, who has lost what he had. Pudentianus of Quincola said: If anyone comes from heresy, it is rightly and justly decreed that he be baptized. Peter of Hippo Diarrhytus said: Since baptism is one and exists only in the Church, therefore I judge that those who come from heretics and schismatics, as those who have received nothing from them, ought to be baptized in the Church. Another Lucius of Ausafa said: Since there is one God, and Father and Son and Holy Spirit, and one hope, and one Church, I say that what has been done among heretics ought to be rescinded, and that those who come from there ought to be baptized in the Church.

Another Felix of Turris said: I judge that, according to the precepts of the holy Scriptures, the wicked who have been baptized among heretics, if they have fled to the Church, should be baptized with the baptism of the Church, where all power is given by God. Plutianus of Labana said: I believe that salutary baptism is not, unless it is only in the Catholic Church; and when it takes place outside the Church, it is a pretense. Solvianus of Zufala said: It is established that heretics have nothing, and therefore they come to us, so that they may receive what they do not have. Honoratus of Luca said: Since Christ is true, we ought to follow truth rather than custom, so that we may sanctify with the baptism of the Church those heretics who come to us because they could receive nothing outside. Victor of Octyxo said: I also feel thus, that those who come from heresy should without doubt be baptized. Clarius of Mascula said: The sentence of our Lord Jesus Christ is clear, who sent his apostles and granted power to them alone, to whom we have succeeded, governing the Church of God with the same power, and baptizing those who believe. And therefore heretics, who have neither power nor the Church, cannot baptize with the baptism of the Church.

Secundianus of Tamba said: We must not deceive heretics by our contention, so that, unbaptized in the Church of our Lord Jesus Christ, when the day of judgment comes, they may impute to us that through us they were not baptized, nor did they obtain remission of sins. Therefore, since there is one Church and one baptism, when they come to us, they ought to obtain baptism together with the Church. Aurelius of Chollaba said: The apostle John said in his epistle: If anyone comes to you and does not have the teaching of Christ, do not admit him into the house, and do not even say 'ave' to him. For whoever says 'ave' to him communicates with his evil words and deeds. How then can they be admitted into the house of God, or how can we communicate with them without the baptism of the Church, without also communicating with their evil deeds? Victor of Gemellae said: If a blind man leads a blind man, both fall into a ditch. Since it is established that heretics cannot enlighten anyone, being themselves blind, the baptism of such persons is invalid.

Matolius of Œa said: I, present, as well as Pompeius of Sabratha and Dioga of Leptiminus, who have commissioned me—absent in body but present in spirit—judge, as do many of our fellow bishops, that heretics cannot have communion with us unless they have been baptized by us. Junius of Neapolis said: I do not depart from what we have once decreed, that we baptize heretics coming to the Church. Cyprian of Carthage said: My opinion is most fully expressed in the letter written to Jovian, our fellow bishop: that heretics, called by evangelical and apostolic testimony adversaries of Christ and antichrists, when they come to the Church, are to be baptized with the one baptism of the Church, so that they may become from adversaries friends, and from antichrists Christians. Zonaras: These, then, are the opinions of the Fathers who assembled with the great Cyprian in that council; but they prevailed neither among all heretics nor among schismatics. For the Second Ecumenical Synod, as has already been said, excepted certain heretics and decreed that they should be received without baptism, anointed only with holy chrism, and anathematizing each one’s own heresy and absolutely all. And for this reason these opinions have not been set forth, as being less necessary and as not prevailing, but have also been written in summary form.