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Cyprian of Carthage

Treatises & Letters 13

Latin original · 43 verses · some words can be tapped for a gloss

← ch. 12ch. 14 →
13:1
SENTENTIAE EPISCOPORVM NVMERO LXXXVII DE HAERETICIS BAPTIZANDIS. Cum in unum Cartaginem conuenissent kalendis Septembribus episcopi plurimi ex prouincia Africa Numidia Mauritania cum presbyteris et diaconibus, praesentibus etiam plebis maxima parte, et lectae essent litterae Iubaiani ad Cyprianum factae, item Cypriani ad Iubaianum rescriptae de haereticis baptizandis quidque postmodum Cypriano Iubaianus idem rescripserit, Cyprianus dixit:
THE OPINIONS OF EIGHTY-SEVEN BISHOPS CONCERNING THE BAPTIZING OF HERETICS. When on the Kalends of September a great many bishops from the province of Africa, Numidia, and Mauretania had assembled together at Carthage, with their presbyters and deacons, the greatest part of the people also being present, and when the letters of Iubaianus written to Cyprian had been read, likewise Cyprian's letters written back to Iubaianus concerning the baptizing of heretics, and what afterwards the same Iubaianus had written back to Cyprian, Cyprian said:
八十七位主教論異端者受洗之裁決。九月朔日，許多主教從亞非利加、努米底亞、毛里塔尼亞各省連同他們的長老和執事一同聚集在迦太基，又有大多數的會眾也在場；當猶巴安致居普良的書信被宣讀後，又有居普良回覆猶巴安論異端者受洗的書信，以及此後同一猶巴安回覆居普良的書信都讀過了，居普良就說：
13:2
audistis, collegae dilectissimi, quid mihi Iubaianus coepiscopus noster scripserit consulens mediocritatem nostram de inlicito et profano haereticorum baptismo quidque ego ei rescripserim, censens scilicet quod semel adque iterum et saepe censuimus haereticos ad ecclesiam uenientes ecclesiae baptismo baptizari et sanctificari oportere. item lectae sunt uobis et aliae Iubaiani litterae quibus pro sua sincera et religiosa deuotione ad epistulam nostram rescribens non tantum consensit, sed etiam instructum se esse confessus gratias egit. superest ut de hac ipsa re singuli quid sentiamus proferamus neminem iudicantes aut a iure communicationis aliquem si diuersum senserit amouentes.
You have heard, most beloved colleagues, what Iubaianus, our fellow-bishop, has written to me, consulting our littleness concerning the unlawful and profane baptism of heretics, and what I have written back to him, judging, namely, what we have once and again and often judged: that heretics coming to the Church ought to be baptized and sanctified with the Church's baptism. Likewise there have been read to you other letters of Iubaianus in which, out of his sincere and religious devotion, writing back to our epistle, he not only consented, but also confessed himself instructed and gave thanks. It remains that concerning this very matter we each declare what we think, judging no one, nor removing anyone from the right of communion if he should think differently.
最親愛的同工們，你們已聽見我們的同作主教者猶巴安寫給我的話，他就異端者那不法又褻瀆的洗禮徵詢我們的微末之見，也聽見我所回覆他的話，就是我們所一再屢次判定的：異端者歸向教會，當受教會的洗而得潔淨成聖。同樣，你們也聽見猶巴安另外的書信，他憑著真誠虔敬的熱忱回覆我們的書信，不僅表示同意，更承認自己受了教導，並獻上感謝。如今所餘的，就是我們各人就這事陳明己見，不論斷任何人，也不因人見解不同就把他從相通之權中除去。
13:3
neque enim quisquam nostrum episcopum se episcoporum constituit aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit, quando habeat omnis episcopus pro licentia libertatis et potestatis suae arbitrium proprium tamque iudicari ab alio non possit, quam nec ipse possit alterum iudicare. sed expectemus uniuersi iudicium\' Domini nostri Iesu Christi qui unus et solus habet potestatem et praeponendi nos in ecclesiae suae gubernatione et de actu nostro iudicandi. Caecilius a Biltha dixit: Ego unum baptismum in ecclesia sola scio et extra ecclesiam nullum. hic erit unum, ubi spes uera est et fides certa. sic enim scriptum est:
For neither does any one of us set himself up as a bishop of bishops, or by tyrannical terror compel his colleagues to the necessity of obedience, since every bishop, according to the allowance of his liberty and power, has his own free judgment, and can no more be judged by another than he himself can judge another. But let us all await the judgment of our Lord Jesus Christ, who alone and singly has the power both of setting us in the government of his Church and of judging concerning our act. Caecilius of Biltha said: I know one baptism in the Church alone, and outside the Church none. Here will be the one, where the hope is true and the faith certain. For thus it is written:
因為我們中間沒有一人立自己作主教們的主教，或以暴君般的恐嚇強逼他的同工屈服順從，因為每位主教都照其自由與權柄的容許有他自己的判斷權，他既不能論斷別人，也照樣不能被別人論斷。但讓我們眾人都等候我們主耶穌基督的審判，惟有祂獨自有權柄，既設立我們治理祂的教會，又審判我們的行為。比爾塔的凱奇利說：我只承認那惟獨在教會中的一個洗，在教會以外則沒有。這惟一的洗將要在這裡，就是在那有真盼望、確信德的地方。因為經上這樣記著說：
13:4
una fides, una spes, unum baptisma, non apud haereticos, ubi spes nulla est et fides falsa, ubi omnia per mendacium geruntur, ubi exorcizat daemoniacus sacramentum interrogat, cuius os et uerba cancerem mittunt, fidem dat infidelis, ueniam delictorum tribuit sceleratus, et in nomine Christi tinguit antichristus, benedicit a Deo maledictus, uitam pollicetur mortuus, pacem dat inpacificus, Deum inuocat blasphemus, sacerdotium administrat profanus, ponit altare sacrilegus, ad haec omnia accedit etiam illud malum ut antistes?, diaboli audeat eucharistiam facere. aut qui illis adsistunt dicant haec omnia falsa esse de haereticis. ecce ad qualia.
One faith, one hope, one baptism—not among heretics, where there is no hope and the faith is false, where all things are wrought through falsehood; where a demoniac exorcizes, asks the questions of the sacrament, whose mouth and words emit a cancer; where the faithless gives faith, the wicked grants pardon of sins, and antichrist baptizes in the name of Christ; where one cursed by God blesses, a dead man promises life, one without peace gives peace, a blasphemer invokes God, a profane man administers the priesthood, a sacrilegious man sets up the altar; and to all these evils is added even this, that an officer of the devil dares to make the Eucharist. Either let those who stand by them say that all these things are false concerning the heretics. Behold to what things,
一信、一望、一洗——這不在異端者中間，在那裡並無盼望，信也是虛假的，凡事都藉謊言而行；在那裡，被鬼附的人施行驅魔，盤問領受聖禮者，他的口與言語傳出毒瘡；在那裡，無信者賜下信德，作惡者頒賜赦罪，敵基督奉基督的名施洗；在那裡，受神咒詛的人祝福，死人應許生命，無平安的人賜下平安，褻瀆者呼求神，褻凟的人執掌祭司職分，犯瀆聖之罪的人設立祭壇；在這一切惡事之上，更加上這一件惡事，就是魔鬼的執事竟敢舉行聖餐。不然，就讓那些站在他們那邊的人說，這一切論到異端者的話都是假的。看哪，竟到了何等地步，
13:5
igitur ecclesia consentire et sine baptismo et uenia delictorum communicare conpellitur. quam. rem, fratres, fugere, [ac,uitare] debemus et a tanto scelere nos separare et unum baptismum tenere quod soli, ecclesiae a Domino concessum est. .Primus a Misgirpa dixit: Censeo omnem hominem ab haeresi uenientem baptizandum. frustra enim illic putat se esse baptizatum, cum non sit baptisma nisi in ecclesia unum et uerum,: quia et Deus unus e.t fides una et ecclesia una est, in qua stat unum baptisma sanctitas et cetera. nam quae foris exercentur nullum habent salutis effectum. Polycarpus ab Hadrumeto dixit:. Qui haereticorum baptismum probat nostrum euacuat. Nouatus a Thamogade dixit:
that therefore the Church is compelled to consent, and to hold communion without baptism and without pardon of sins. This thing, brethren, we ought to flee and to avoid, and to separate ourselves from so great a crime, and to hold the one baptism which has been granted by the Lord to the Church alone. Primus of Misgirpa said: I judge that every man coming from heresy is to be baptized. For in vain does he there think himself baptized, since there is no baptism save the one and true baptism in the Church; because both God is one and faith is one and the Church is one, in which stands the one baptism and holiness and the rest. For the things that are practiced outside have no saving effect. Polycarp of Hadrumetum said: He who approves the baptism of heretics makes void our own. Novatus of Thamugadi said:
以致教會竟被迫表示同意，並在沒有洗禮、沒有赦罪的情況下與之相通。弟兄們，這事我們當逃避躲開，當使自己脫離這樣大的罪惡，當持守那惟獨主賜給教會的一個洗。米斯吉爾巴的普里穆斯說：我判定凡從異端來的人都當受洗。因為他在那裡以為自己受了洗乃是枉然，既然除了教會中那惟一真實的洗以外並無別的洗；因為神是一位，信德是一個，教會是一個，那惟一的洗、聖潔以及其餘都立於其中。因為在教會以外所行的事毫無救恩的功效。哈德魯墨敦的坡呂卡普說：凡贊同異端者洗禮的，就使我們的洗歸於無效。塔穆加迪的諾瓦圖說：
13:6
Licet sciamus omnes scripturas sibi testimonium reddere de salutari baptismo: debemus ergo fidem nostram exprimere ut haereticos et schismaticos ad ecclesiam uenientes qui pseudobaptizati uidentur debere eos in fonte perenni baptizari, et ideo secundum testimonium scripturarum et secundum decretum collegarum nostrorum sanctissimae memoriae uirorum omnes schismaticos et haereticos qui ad ecclesiam conuersi sunt baptizaui, sed et eos qui ordinati uidebantur laicos recepi. Nemesianus a Thubunas dixit:
Although we know that all the Scriptures bear witness to themselves concerning the saving baptism, we ought therefore to express our faith, namely that heretics and schismatics coming to the Church, who appear to have been falsely baptized, ought to be baptized in the everlasting fountain; and therefore, according to the testimony of the Scriptures and according to the decree of our colleagues, men of most holy memory, I have baptized all the schismatics and heretics who have turned to the Church, but those also who appeared to have been ordained I have received as laymen. Nemesianus of Thubunae said:
我們雖然知道一切經文都為救恩之洗自作見證，然而我們仍當表明我們的信仰，就是異端者和分裂者歸向教會，既看出是受了假洗，就當在永流的泉源中受洗；所以，照著經文的見證，又照著我們那些至聖之念的同工的議決，凡轉向教會的分裂者和異端者，我都施了洗，至於那些看似已受按立的人，我則收納他們為平信徒。圖布奈的涅墨西安說：
13:7
Baptisma quod dant haeretici et schismatici non esse uerum ubique in scripturis sanctis declaratum est, quoniam ipsi praepositi eorum falsi Christi sunt et falsi prophetae dicente Dcmino per Salomonem: qui fidens est falsis hic pascit uentos, idem autem ipse sequitur aues uolantes. deseruit enim uias uineae suae, semitas uero agelli sui errauit. ingreditur autem per auia loca adque arida et terram destinatam in sitim, contrahit autem manibus infructuosa. et iterum: ab aqua autem aliena abstine nec de fonte extraneo biberis, ut longum uiuas tempus, adiciantur etiam tibi anni uitae. et in euangelio diuina sua uoce Dominus noster Christus locutus est dicens:
That the baptism which heretics and schismatics give is not true, has everywhere been declared in the holy Scriptures, since their very leaders are false Christs and false prophets, the Lord saying through Solomon: He who relies on what is false feeds the winds; the same man also pursues flying birds. For he has forsaken the ways of his own vineyard, and has strayed from the paths of his own little field; he goes through pathless and arid places and a land set for thirst, and he gathers with his hands what is fruitless. And again: But abstain from another's water, and drink not from a strange fountain, that you may live a long time, and that years of life may be added to you. And in the Gospel our Lord Christ spoke with his divine voice, saying:
異端者和分裂者所施的洗並非真的洗，這事在聖經中處處都已宣明，因為他們的領袖自己就是假基督、假先知，主藉所羅門說：倚靠虛假的，是牧養風；他也追逐飛鳥。因為他離棄了自己葡萄園的道路，偏離了自己田地的小徑；他行在無路又乾旱之地，行在被定為焦渴之地，並用手收聚那無果之物。又說：你要遠避別人的水，不可喝陌生泉源的水，使你長享年日，又使生命的歲數加添於你。在福音中，我們的主基督也以祂神聖的聲音說：
13:8
nisi si quis renatus fuerit ex aqua et spiritu, non potest introire in regnum Dei. hic est Spiritus qui ab initio ferebatur super aquam. neque enim Spiritus sine aqua separatim operari potest nec aqua sine Spiritu. male ergo sibi quidam interpretantur ut dicant, quod per manus impositionem Spiritum sanctum accipiant et sic recipiantur, cum manifestum sit utroque sacramento debere eos renasci in ecclesia catholica. tunc poterunt filii Dei esse dicente apostolo: curantes seruare unitatem spiritus in coniunctione pacis, unum corpus et unus spiritus, sicut uocati estis in una spe uocationis uestrae, unus Dominus, una fides, unum baptisma. haec omnia ecclesia catholica loquitur.
Unless a man be born again of water and the Spirit, he cannot enter into the kingdom of God. This is the Spirit which from the beginning was borne over the water; for neither can the Spirit operate separately without the water, nor the water without the Spirit. Ill therefore do certain men interpret it for themselves, when they say that they receive the Holy Spirit by the imposition of hands and so are received, when it is manifest that they ought to be born again by both sacraments in the catholic Church. Then shall they be able to be sons of God, the Apostle saying: Endeavoring to keep the unity of the Spirit in the bond of peace; one body and one Spirit, even as you are called in one hope of your calling; one Lord, one faith, one baptism. All these things the catholic Church speaks.
人若不是從水和靈生的，就不能進神的國。這靈就是起初運行在水面上的那靈；因為靈離了水不能單獨運行，水離了靈也不能。所以有些人為自己錯解這事，說他們是藉著按手領受聖靈，這樣就被接納，其實顯然他們當在大公教會裡藉著這兩樣聖禮重生。如此他們才能作神的兒子，正如使徒所說：竭力保守聖靈所賜合而為一的心，用和平彼此聯絡；身體只有一個，靈也只有一個，正如你們蒙召，同有一個指望；一主、一信、一洗。這一切都是大公教會所宣告的。
13:9
et iterum in euangelio dicit Dominus: quod natum est de carne caro est, et quod natum est de spiritu spiritus est, quia Deus spiritus est, et ex Deo natus est. ergo omnes haeretici et schismatici omnia quaecumque faciunt carnalia sunt dicente apostolo: manifesta sunt enim opera carnis, quae sunt fornicationes, inmunditiae, incestum, idololatriae seruitus, ueneficia, inimicitiae, certamina, zelus, ira, diuisiones, haereses et his similia: de quibus praedixi uobis, sicut praedico, quoniam quicumque haec faciunt regnum Dei non hereditabunt. condemnat itaque apostolus cum omnibus malis et qui diuisionem faciunt hoc est schismaticos et haereticos.
And again in the Gospel the Lord says: That which is born of the flesh is flesh, and that which is born of the Spirit is spirit, because God is Spirit, and is born of God. Therefore all heretics and schismatics, whatever things they do, are carnal, the Apostle saying: For the works of the flesh are manifest, which are fornications, uncleannesses, incest, the bondage of idolatries, sorceries, enmities, contentions, jealousy, wrath, divisions, heresies, and the like; concerning which I foretold you, as I foretell, that whoever do these things shall not inherit the kingdom of God. And so the Apostle condemns, together with all the wicked, those also who make division, that is, schismatics and heretics.
在福音中，主又說：從肉身生的就是肉身，從靈生的就是靈，因為神是靈，是從神生的。所以一切異端者和分裂者，無論他們作甚麼，都是屬肉體的，正如使徒所說：情慾的事都是顯而易見的，就是淫亂、污穢、亂倫、拜偶像的奴役、邪術、仇恨、爭競、嫉妒、惱怒、分爭、異端，以及這類的事；我從前告訴你們，現在又告訴你們，凡行這樣事的人必不能承受神的國。於是使徒把那些製造分裂的人，就是分裂者和異端者，與一切作惡的人一同定罪。
13:10
nisi ergo acceperint baptismum salutare in ecclesia catholica quae est una, salui esse non possunt, sed cum carnalibus in iudicio Domini Christi damnari. Ianuarius a Lambese dixit: Secundum scripturarum sanctarum auctoritatem decerno haereticos omnes baptizandos et sic in ecclesiam sanctam admittendos. Lucius a Castra Galbae dixit: Cum Dominus in euangelio suo dixerit: uos estis sal terrae. quodsi autem sal fatuus fuerit, in quo condietur? ex eo ad nihilum ualebit, nisi ut proiciatur foras et conculcetur ab hominibus, et iterum post resurrectionem suam mittens apostolos suos mandat dicens: data est mihi omnis potestas in caelo et in terra.
Unless therefore they receive the saving baptism in the catholic Church, which is one, they cannot be saved, but shall be condemned together with the carnal in the judgment of the Lord Christ. Ianuarius of Lambaesis said: According to the authority of the holy Scriptures I decree that all heretics are to be baptized, and so admitted into the holy Church. Lucius of Castra Galbae said: Since the Lord in his Gospel has said: You are the salt of the earth; but if the salt has become tasteless, with what shall it be seasoned? Thenceforth it is good for nothing, save to be cast forth and trodden underfoot by men. And again, after his resurrection, sending his apostles, he commands, saying: All power is given to me in heaven and in earth.
所以，他們若不在那惟一的大公教會中領受救恩的洗，就不能得救，反要在主基督的審判中與屬肉體的人一同被定罪。蘭巴埃西的雅努阿留說：照著聖經的權威，我裁定一切異端者都當受洗，這樣才得收入聖教會。卡斯特拉加爾巴的盧基烏說：既然主在祂的福音中說：你們是地上的鹽；鹽若失了味，可用甚麼叫它再鹹呢？以後就毫無用處，不過丟在外面，被人踐踏了。主又在祂復活以後，差遣祂的使徒，吩咐說：天上地下所有的權柄都賜給我了。
13:11
ite ergo et docete gentes baptizantes eos in nomine Patris et Filii et Spiritus sancti. cum ergo manifestum sit haereticos id est hostes Christi non integram sacramenti habere confessionem, item schismaticos non posse condire sapientia spiritali, cum ipsi ab ecclesia quae una est recedendo infatuati contrarii facti sint, fiat sicut scriptum est: domus contrariorum legis debent emundationem, et consequens eos qui a contrariis baptizati inquinati sunt primo purgari et tunc demum baptizari. Crescens a Cirta dixit:
Go therefore and teach the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Since therefore it is manifest that heretics, that is, the enemies of Christ, do not have the complete confession of the sacrament, and likewise schismatics cannot season with spiritual wisdom—since they themselves, by departing from the Church which is one, have been made tasteless and contrary—let it be done as it is written: The houses of those contrary to the law owe cleansing; and it follows that those who have been baptized by the contrary and so defiled should first be purged and then at length baptized. Crescens of Cirta said:
所以你們要去，教訓萬民，奉父、子、聖靈的名給他們施洗。所以，既然顯然異端者，就是基督的仇敵，並不擁有那聖禮完整的承認，同樣分裂者也不能以屬靈的智慧調味——既然他們自己離開那惟一的教會，就成了失味又相悖的——就當照經上所記的去行：那違背律法之人的家當受潔淨；隨之，那些被相悖之人所施洗而玷污的人，當先得潔淨，然後才終於受洗。基爾塔的克雷申說：
13:12
Tanto coetu sanctissimorum consacerdotum lectis litteris Cypriani dilectissimi nostri ad Iubaianum itemque ad Stephanum, quae tantum in se sanctissimorum testimonio rum descendentium ex scripturis deificis continent, ut merito omnes per Dei gratiam adunati consentire debeamus, censeo ergo omnes haereticos et schismaticos qui ad catholicam ecclesiam uoluerint uenire non ante ingredi, nisi exorcizati et baptizati prius fuerint, exceptis his sane qui in ecclesia [catholica] fuerint ante baptizati: ii tamen per manus inpositionem in paenitentia ecclesiae reconcilientur. Nicomedes a Segermis dixit:
In so great an assembly of most holy fellow-priests, the letters of our most beloved Cyprian to Iubaianus and likewise to Stephen having been read, which contain in themselves so many testimonies of the most holy men, drawn from the divine Scriptures, that, deservedly united by the grace of God, we all ought to consent—I therefore judge that all heretics and schismatics who shall have wished to come to the catholic Church should not enter before unless they have first been exorcized and baptized, with the exception, of course, of those who had previously been baptized in the catholic Church; these, however, should be reconciled through the imposition of hands in the penance of the Church. Nicomedes of Segermes said:
在如此眾多至聖之同作祭司者的會議中，我們至親愛的居普良致猶巴安以及致斯德望的書信既已宣讀，這些書信本身含有眾多至聖之人從神聖經文中所引的見證，以致我們眾人藉神的恩典而合一，理當一致同意——所以我判定，凡願意歸向大公教會的異端者和分裂者，若未先受驅魔並受洗，就不可進入，當然，先前已在大公教會中受過洗的人除外；然而這等人，當在教會的懺悔中藉著按手得以復和。塞格爾梅斯的尼科墨德說：
13:13
Mea sententia haec est ut haeretici ad ecclesiam uenientes baptizentur eo quod nullam foris aput peccatores remissionem peccatorum consequentur. Monnulus a Girba dixit: Ecclesiae [catholicae] matris nostrae ueritas [semper] aput nos, fratres, et mansit et manet, eo quod in baptismate est trinitas Domino nostro dicente: ite et baptizate gentes in nomine Patris et Filii et Spiritus sancti. cum ergo manifesto sciamus haereticos non habere nec Patrem nec Filium nec Spiritum sanctum, debent uenientes ad ecclesiam matrem nostram uenire, renasci et baptizari, ut cancer quod habebant et damnationis iram et erroris offecturam per sanctum et caeleste lauacrum sanctificetur. Secundinus a Cedias dixit:
My opinion is this, that heretics coming to the Church should be baptized, for the reason that they obtain no remission of sins outside, among sinners. Monnulus of Girba said: The truth of the catholic Church, our mother, has both remained and remains with us, brethren, for the reason that in baptism there is the Trinity, our Lord saying: Go and baptize the nations in the name of the Father and of the Son and of the Holy Spirit. Since therefore we manifestly know that heretics have neither the Father nor the Son nor the Holy Spirit, those who come ought to come to the Church our mother, to be born again and baptized, that the cancer which they had, and the wrath of damnation and the contagion of error, may be sanctified through the holy and heavenly laver. Secundinus of Cedias said:
我的意見是這樣：異端者歸向教會，當受洗，理由是他們在教會以外、在罪人中間得不著任何赦罪。吉爾巴的蒙努路說：弟兄們，我們母親大公教會的真理既與我們同存又同在，理由是洗禮中有三位一體，我們的主說：你們要去，奉父、子、聖靈的名給萬民施洗。所以，既然我們明明知道異端者既無父，也無子，也無聖靈，那些前來的人就當歸向我們母親教會，要重生並受洗，使他們所染的毒瘡、所招的定罪之忿怒、所受的錯謬之毒害，都藉著聖潔屬天的洗滌得以成聖。塞迪亞的塞昆迪努說：
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Cum Dominus noster Christus dicat: qui mecum non est aduersum me est, et Iohannes apostolus eos qui ab ecclesia exeunt antichristos dicat, indubitanter hostes Christi quique antichristi nominati sunt gratiam baptismi salutaris ministrare non possunt. et ideo censeo eos qui de insidiis haereticorum confugiunt ad ecclesiam baptizandos esse a nobis qui amici appellati sumus Dei de eius dignatione. Felix a Bagai dixit: Sicut caecus caecum ducens sic in foueam cadent, ita haereticus haereticum baptizans simul in mortem cadent. et ideo haereticus baptizandus est et uiuificandus, ne nos uiui mortuis communicemus. Polianus a Mileo dixit: Iustum est haereticum baptizari in ecclesia sancta.
Since our Lord Christ says, 'He who is not with me is against me,' and the apostle John calls those who go out from the Church antichrists, without doubt the enemies of Christ, who have been named antichrists, cannot administer the grace of the saving baptism. And therefore I judge that those who flee to the Church from the snares of the heretics ought to be baptized by us, who have been called the friends of God by His own favor. Felix of Bagai said: 'As a blind man leading a blind man, so they shall fall into the pit'; so too a heretic baptizing a heretic shall fall together into death. And therefore the heretic must be baptized and made alive, lest we who live commune with the dead. Polianus of Mileum said: It is just that a heretic be baptized in the holy Church.
既然我們的主基督說：「不與我相合的，就是敵我的」，使徒約翰又稱那些離開教會的人為敵基督，那麼基督的仇敵、即那些被稱為敵基督的人，無疑不能施行救恩之洗禮的恩典。因此我判定：那些從異端的羅網逃到教會來的人，應當由我們這些蒙神恩寵而被稱為神之友的人施洗。巴蓋的腓力斯說：「正如瞎子領瞎子，二人必都掉在坑裡」，照樣，異端者為異端者施洗，二人必一同墮入死亡。因此異端者必須受洗、得生命，免得我們活人與死人相通。米利烏姆的波利亞努斯說：異端者在神聖的教會中受洗，這是公義的。
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Theogenes ab Hippone regio dixit: Secundum sacramentum Dei gratiae caelestis quod accepimus unum baptisma quod est in ecclesia sancta credimus. Datiuus a Vadis dixit: Nos quantum in nobis est haeretico non communicamus, nisi baptizatus in ecclesia fuerit et remissam peccatorum m acceperit. Successus ab Abbir Germaniciana dixit: Haereticis aut nihil licet aut tctum licet. si possunt baptizare, possunt et sanctum Spiritum dare: si autem sanctum Spiritum dare non possunt, quia non habent Spiritum sanctum, nec baptizare spiritaliter possunt. propterea censemus haereticos baptizandos esse. Fortunatus a Thuccabori. dixit:
Theogenes of Hippo Regius said: According to the sacrament of God's heavenly grace which we have received, we believe in the one baptism which is in the holy Church. Dativus of Vada said: As far as it lies in us, we do not commune with a heretic, unless he has been baptized in the Church and has received the remission of sins. Successus of Abbir Germaniciana said: For heretics either nothing is lawful or everything is lawful. If they can baptize, they can also give the Holy Spirit; but if they cannot give the Holy Spirit, because they do not have the Holy Spirit, then neither can they baptize spiritually. Therefore we judge that heretics must be baptized. Fortunatus of Thuccabori said:
希波雷吉烏斯的特奧革涅斯說：按照我們所領受的神之屬天恩典的聖禮，我們相信那在神聖教會中惟一的洗禮。瓦達的達提烏斯說：就我們而言，我們不與異端者相通，除非他在教會中受了洗、領受了罪的赦免。阿比爾日耳曼尼齊亞納的蘇克塞蘇斯說：對異端者而言，要麼一無所許可，要麼全然許可。他們若能施洗，也就能賜下聖靈；但他們若不能賜下聖靈——因為他們沒有聖靈——那麼他們也不能在靈裡施洗。因此我們判定異端者必須受洗。圖卡波利的福爾圖納圖斯說：
13:16
Iesus Christus Dominus et Deus,:noster Dei patris et creatoris filius super Petrum aedificauit ecclesiam, non super haeresim, et potestatem baptizandi episcopis dedit, non haereticis. quare qui extra ecclesiam sunt et contra Christum stantes oues, eius et gregem spargunt baptizare foris non possunt. Sedatus a Thuburbo dixit: In quantum aqua sacerdotis prece in ecclesia sanctificata abluit delicta, in tantum haeretico sermone uelut cancer infecta cumulat peccata. quare omnibus pacificis quidem uiribus nitendum est, ne qui haeretico errore infectus et intinctus singulare et uerum ecclesiae baptismum retractet accipere, quo quisquis non fuerit baptizatus regno caelorum fiet alienus.
Jesus Christ our Lord and God, the Son of God the Father and Creator, built His Church upon Peter, not upon heresy, and He gave the power of baptizing to the bishops, not to the heretics. Wherefore those who are outside the Church, and who, standing against Christ, scatter His sheep and His flock, cannot baptize outside. Sedatus of Thuburbo said: Just as the water sanctified in the Church by the priest's prayer washes away offenses, so by the heretical word, as though infected with a cancer, it heaps up sins. Wherefore with all peaceable strength we must strive that no one who has been infected and dipped in heretical error should refuse to receive the singular and true baptism of the Church, without which whoever has not been baptized shall become a stranger to the kingdom of heaven.
耶穌基督，我們的主和神，父神與創造主之子，把祂的教會建造在彼得身上，而非建在異端之上；祂把施洗的權柄賜給了主教，而非賜給異端者。因此，那些在教會之外、站在基督對立面、驅散祂的羊群的人，不能在外面施洗。圖布爾博的塞達圖斯說：正如教會中藉祭司禱告而成聖的水洗淨過犯，照樣，藉著異端的言語，水彷彿染上毒瘤，反而堆積罪愆。因此我們當以一切和平的力量竭力，免得有人染了異端之謬、受了異端之浸，竟拒絕領受教會那獨一而真實的洗禮；凡未受此洗的人，必成為天國的局外人。
13:17
priuatianus a sufetula dixit: Qui haereticos potestatem baptizandi habere dicit, dicat prius quis haeresim condiderit. si enim haeresis a Deo est, habere et indulgentiam diuinam potest: si, uero a Deo non est, quomodo 1 gratiam Dei aut habere aut conferre. alicui potest? Priuatus a Sufibus dixit: Qui haereticorum baptismum probat quid aliud quam haereticis communicat? Hortensianus a Laribus dixit: Viderint aut praesumptores aut fautores haereticorum: nos unum baptisma quod non nisi in ecclesia nouimus ecclesiae uindicamus. aut quomodo possunt in nomine Christi aliquem baptizare quos ipse Christus dicit aduersarios suos esse? Cassius a Macomadibus dixit:
Privatianus of Sufetula said: Let him who says that heretics have the power of baptizing first say who founded heresy. For if heresy is from God, it can also have the divine indulgence; but if it is not from God, how can it either have or confer upon anyone the grace of God? Privatus of Sufes said: He who approves the baptism of heretics, what else does he do but commune with heretics? Hortensianus of Lares said: Let the presumptuous men or the supporters of heretics look to it: we claim for the Church the one baptism which we know nowhere but in the Church. Or how can those baptize anyone in the name of Christ whom Christ Himself declares to be His adversaries? Cassius of Macomades said:
蘇費圖拉的普里瓦提亞努斯說：那聲稱異端者有施洗權柄的人，先讓他說出是誰創立了異端。因為異端若是出於神，就也能擁有神的赦免；但異端若不是出於神，它又怎能擁有、或將神的恩典賜給任何人呢？蘇費斯的普里瓦圖斯說：那贊同異端者之洗的人，所行的豈不就是與異端者相通嗎？拉雷斯的霍爾滕西亞努斯說：讓那些妄自尊大者或異端的庇護者自己去面對吧：我們惟為教會主張那獨一的洗禮，我們只在教會中認識它。再者，基督親自宣告為祂仇敵的人，怎能奉基督的名為任何人施洗呢？馬科馬德斯的卡西烏斯說：
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Cum baptismata duo esse non possint, qui haereticis baptismum concedit sibi tollit. censeo itaque flebiles et tabidos haereticos baptizandos esse, cum ad ecclesiam uenire coeperint, et sacra et diuina lauatione lotos et in lumine uitae inluminatos non hostes sed pacificos, non alienos sed fidei Domini domesticos, non adulteros sed Dei filios, non erroris sed salutis effectos in ecclesiam recipi, absque his qui de ecclesia fideles supplantati ad haeresis tenebras transierant, sed eos per manus inpositionem restituendos. Alius Ianuarius a Vico Caesaris dixit: Si non obtemperat error ueritati, multo magis ueritas non consentit errori.
Since there cannot be two baptisms, he who grants baptism to heretics takes it away from himself. I therefore judge that the wretched and decaying heretics must be baptized, when they begin to come to the Church, and being washed with the sacred and divine washing and enlightened in the light of life, must be received into the Church not as enemies but as men of peace, not as strangers but as members of the household of the Lord's faith, not as adulterers but as sons of God, made men not of error but of salvation -- except for those of the faithful of the Church who, being subverted, had passed over to the darkness of heresy; but these are to be restored by the laying on of hands. Another Ianuarius of Vicus Caesaris said: If error does not yield to truth, much more does truth not consent to error.
既然不可能有兩種洗禮，那把洗禮許給異端者的人，就把洗禮從自己身上奪去了。因此我判定：那些可憐而腐朽的異端者，當他們開始來到教會時，必須受洗；他們既受了神聖的洗滌、在生命之光中得了光照，就當被接納進入教會——不是作為仇敵，而是作為和平之人；不是作為外人，而是作為主之信仰一家的人；不是作為姦淫者，而是作為神的兒子；不是被造成謬妄之子，而是救恩之子。惟有那些教會的信徒，若被人傾覆而轉投異端的黑暗，例外處理；這些人要藉按手得以復原。另一位、凱撒村的雅努阿里烏斯說：謬妄若不順服真理，真理就更不會苟同謬妄。
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et ideo nos ecclesiae adsistimus, in qua praesidemus, ut baptismum eius ipsi soli uindicantes eos quos ecclesia non baptizauit baptizemus. Alius Secundinus a Carpos dixit: Haeretici christiani sunt an non? si christiani sunt, cur in; ecclesia Dei non sunt ? si christiani non sunt, fiant. aut quo pertinet sermo Domini dicentis: qui non est mecum aduersum me est, et qui non mecum colligit spargi t? unde constat super filios alienos et suboles antichristi Spiritum sanctum per manus inpositionem non tantummodo non posse descendere, cum manifestum sit haereticos baptisma non habere. Victorious a Thabraca dixit:
And therefore we, who preside over the Church in which we stand, claiming her baptism for ourselves alone, baptize those whom the Church has not baptized. Another, Secundinus of Carpos, said: Are heretics Christians or not? If they are Christians, why are they not in the Church of God? If they are not Christians, let them become so. Or to what purpose is the word of the Lord who says, 'He who is not with me is against me, and he who does not gather with me scatters'? Hence it is established that the Holy Spirit cannot descend by the laying on of hands upon strangers' sons and the offspring of antichrist -- not only that, but it is manifest that heretics do not have baptism. Victoricus of Thabraca said:
因此我們這些在所主持的教會中執掌權柄的人，惟獨為自己主張她的洗禮，並為那些教會未曾施洗的人施洗。另一位、卡爾波斯的塞昆迪努斯說：異端者究竟是不是基督徒？他們若是基督徒，為何不在神的教會裡？他們若不是基督徒，就讓他們成為基督徒。否則，主所說的話有何意義呢——「不與我相合的，就是敵我的；不同我收聚的，就是分散的」？由此可見，聖靈不能藉按手降在外人之子並敵基督的後裔身上；不僅如此，異端者沒有洗禮乃是顯而易見的。塔布拉卡的維克托里庫斯說：
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Si licet haereticis baptizare et remissam peccatorum dare, quid illos infamamus et haereticos illos appellamus ? Alius Felix ab Vthina dixit: Nemini dubium est, sanctissimi consacerdotes, non in tantum posse humanam praesumptionem, quantum Domini nostri Christi adorandam et uenerabilem maiestatem. memores ergo periculi hoc quoque non tantum obseruare debemus, uerum etiam ab omnibus nobis confirmare, ut omnes haeretici qui ad sinum matris ecclesiae adcurrunt baptizentur, ut mens haeretica quae diuturna tabe polluta est sanctificatione lauacri purgata in melius reformetur. Quietus a Buruc dixit:
If it is lawful for heretics to baptize and to give the remission of sins, why do we defame them and call them heretics? Another, Felix of Uthina, said: It is doubtful to no one, most holy fellow-priests, that human presumption can avail not nearly so much as the adorable and venerable majesty of our Lord Christ. Mindful therefore of the danger, we ought not only to observe this, but also to confirm it on behalf of us all, that all heretics who run to the bosom of mother Church be baptized, so that the heretical mind, which has been polluted by a long-standing corruption, being cleansed by the sanctification of the laver, may be reformed for the better. Quietus of Buruc said:
異端者若可以施洗、可以賜下罪的赦免，我們又何必詆毀他們、稱他們為異端者呢？另一位、烏提納的腓力斯說：至聖的同工們哪，人人都不會懷疑：人的擅自妄為所能成就的，遠不及我們的主基督那可敬可拜的尊榮。因此，顧念其中的危險，我們不僅當謹守此事，更當為我們眾人共同確立：凡奔向母會懷抱的異端者都當受洗，好叫那被長久腐朽所玷污的異端心思，藉著洗滌之水的成聖得以潔淨，更新向善。布魯克的奎埃圖斯說：
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Qui fide uiuimus obsequi his quae instruendis nobis ante praedicta sunt credula obseruatione debemus. nam scriptum est aput Salomonem: qui baptizatur a mortuo quid proficit lauatione eius? quod utique de his qui ab haereticis intinguuntur et de tinguentibus loquitur. si enim qui aput illos baptizantur per remissionem peccatorum uitam aeternam consequuntur, cur ad ecclesiam ueniunt? si uero a mortuo salutis nihil accipitur, ac propterea cognito errore pristino ad ueritatem cum paenitentia reuertuntur, uno uitali baptismate quod in catholica ecclesia est et sanctificari debere manifestum. Castus a Sicca dixit:
We who live by faith ought, with believing observance, to obey those things which were foretold for our instruction. For it is written in Solomon: 'He who is baptized by a dead man, what does his washing profit him?' This certainly speaks of those who are dipped by heretics, and of those who do the dipping. For if those who are baptized among them obtain eternal life through the remission of sins, why do they come to the Church? But if nothing of salvation is received from a dead man, and therefore, having recognized their former error, they return to the truth with penance, it is manifest that they ought also to be sanctified by the one life-giving baptism which is in the Catholic Church. Castus of Sicca said:
我們這憑信而活的人，當以信靠的遵守去順從那些為教導我們而早已預先宣告的事。因為在所羅門書中記著：「人受死人的洗，他的洗滌有何益處？」這話正是指那些被異端者所浸的人，以及那些施浸的人。因為他們中間受洗的人若藉罪得赦免而獲得永生，他們又何必來到教會呢？但若從死人那裡得不到任何救恩，因而他們既認清了從前的謬妄，就帶著悔改歸回真理，那麼顯然他們也應藉那在大公教會中、賜生命的獨一洗禮得以成聖。西卡的卡斯圖斯說：
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Qui contempta ueritate praesumit consuetudinem sequi aut circa fratres inuidus est et malignus quibus ueritas reuelatur aut circa Deum ingratus cuius inspiratione ecclesia eius instruitur. Eucratins a Thenis dixit: Fidem nostram et baptismatis gratiam et legis ecclesiasticae regulam Dominus et Deus noster Iesus Christus suo ore apostolos docens perimpleuit dicens: ite et docete gentes baptizantes eos in nomine Patris et Filii et Spiritus sancti. falsum ergo haereticorum baptisma et iniquum a nobis pellendum est et omni contestatione refutandum, de quorum ore uirus, non uita, nec gratia caelestis, sed blasphemia trinitatis exprimitur.
He who, despising the truth, presumes to follow custom, is either envious and malignant toward the brethren to whom the truth is revealed, or ungrateful toward God, by whose inspiration His Church is instructed. Eucratius of Theni said: Our faith, the grace of baptism, and the rule of ecclesiastical law, our Lord and God Jesus Christ fulfilled, teaching the apostles with His own mouth, saying: 'Go and teach the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.' Therefore the false and iniquitous baptism of the heretics must be driven away by us and refuted with all protestation, from whose mouth poison, not life, is brought forth -- not the heavenly grace, but the blasphemy of the Trinity.
那輕視真理而擅自隨從習俗的人，要麼是對那些蒙啟示得真理的弟兄存著嫉妒惡毒，要麼是對神忘恩——神乃是藉著祂的感動教導祂的教會。特尼的尤克拉提烏斯說：我們的信德、洗禮的恩典、並教會律法的規範，乃是我們的主和神耶穌基督所成全的；祂親口教導使徒說：「你們去使萬民作門徒，奉父、子、聖靈的名給他們施洗。」因此，異端者那虛假而不義的洗禮，必須由我們驅逐，並以一切抗辯加以駁斥；因為從他們口中流出的是毒，而非生命，不是屬天的恩典，乃是對三位一體的褻瀆。
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et ideo uenientes ad ecclesiam haereticos integro et catholico baptismate baptizari debere manifestum est, ut a blasphema sua praesumptione purificati possint Spiritus sancti gloria reformari. Libosus a Vaga dixit: In euangelio Dominus, ego sum, inquit, ueritas. non dixit: ego sum consuetudo. itaque ueritate manifestata cedat consuetudo ueritati, ut etsi in praeteritum quis in ecclesia haereticos non baptizabat, nunc baptizare incipiat. Leucius a Thebeste dixit: Haereticos blasphemos adque iniquos uerbis uanis decerpentes sancta et adorabilia scripturarum uerba exsecrandos censeo et ideo exorcizandos et baptizandos..Į. Eugenius ab Ammedera dixit:
And therefore it is manifest that heretics coming to the Church ought to be baptized with the whole and Catholic baptism, so that, being purified from their blasphemous presumption, they may be reformed by the glory of the Holy Spirit. Libosus of Vaga said: In the Gospel the Lord says, 'I am the truth.' He did not say, 'I am custom.' Therefore, the truth being made manifest, let custom yield to truth; so that, even if in time past someone did not baptize heretics in the Church, let him now begin to baptize. Leucius of Theveste said: I judge that the heretics, blasphemers and iniquitous men who tear at the holy and adorable words of the Scriptures with empty words, are to be held in execration, and therefore to be exorcized and baptized. Eugenius of Ammedera said:
因此顯然可見，來到教會的異端者，應當以完整而大公的洗禮受洗，好叫他們既從褻瀆的妄為中得潔淨，就可藉聖靈的榮耀得著更新。瓦加的利波蘇斯說：在福音書中，主說：「我就是真理。」祂並沒有說：「我就是習俗。」因此，真理既已彰顯，就讓習俗讓位於真理；這樣，即使過去有人不在教會中為異端者施洗，如今也當開始施洗。特維斯特的留基烏斯說：那些異端者，褻瀆而不義，用空洞的話語撕扯聖經中神聖可敬的話語，我判定他們當受唾棄，因此當受驅魔並受洗。安美德拉的尤革尼烏斯說：
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Et ego hoc idem.censeo haereticos baptizandos esse. . Item alius Felix a Bamaccora dixit: Ecce secutus diuinarum scripturarum auctoritatem baptizandos haereticos esse censeo, sed et eos qui schismaticos baptizatos se esse contendunt. si enim secundum cautum Christi priuatus fons noster est, intellegant cuncti ecclesiae nostrae aduersarii quia alienus esse non potest. nec duobus populis salutarem aquam tribuere potest ille qui unius gregis pastor est. et ideo manifestum est nec haereticos nec schismaticos aliquid caeleste posse suscipere, qui a peccatoribus hominibus ab ecclesia extraneis audeant accipere. quando danti locus non est, utique nec accipienti prodest.
I too judge this same thing, that heretics must be baptized. Likewise another, Felix of Bamaccora, said: Behold, following the authority of the divine Scriptures, I judge that heretics must be baptized, and also those who contend that they were baptized as schismatics. For if, according to the command of Christ, our fountain is our own, let all the adversaries of our Church understand that it cannot belong to a stranger. Nor can he who is the shepherd of one flock impart the water of salvation to two peoples. And therefore it is manifest that neither heretics nor schismatics can receive anything heavenly, who dare to receive from sinful men estranged from the Church. When there is no place for one giving, surely it profits nothing for one receiving.
我也判定同樣的事，即異端者必須受洗。同樣，另一位、巴馬科拉的腓力斯說：看哪，我遵循神聖經卷的權柄，判定異端者必須受洗，連那些自稱曾以分裂者身分受洗的人也當如此。因為按照基督的吩咐，我們的泉源若是我們專有的，就讓我們教會的一切仇敵明白：它不可能屬於外人。那作獨一羊群之牧人的，不能把救恩的水分給兩群百姓。因此顯然可見，異端者和分裂者都不能領受任何屬天之物，他們竟敢從那些教會之外的罪人領受。施與既無立足之地，領受也必然無益。
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Item alius Ianuarius Muzulensis dixit: Miror quod cum omnes confiteantur unum esse baptismum, non omnes intellegant eiusdem baptismi unitatem. ecclesia enim et haeresis duae et diuersae res sunt. si haeretici habent baptisma, nos non habemus: si autem nos habemus, haeretici habere non possunt. dubium autem non est ecclesiam solam baptismum Christi possidere quae sola possideat et gratiam Christi et ueritatem. Adelphius a Thasualthe dixit: Sine causa quidam falso et inuidioso uerbo inpugnant uerita tam ut rebaptizare nos dicant, quando ecclesia haereticos non rebaptizet, sed baptizet. Demetrius a Leptiminus dixit: Vnum baptisma nos custodimus, quia ecclesiae soli rem suam uindicamus.
Likewise another, Ianuarius of Muzula, said: I marvel that, though all confess there is one baptism, not all understand the unity of that same baptism. For the Church and heresy are two distinct and different things. If heretics have baptism, we do not have it; but if we have it, heretics cannot have it. There is no doubt that the Church alone possesses the baptism of Christ, she who alone possesses both the grace and the truth of Christ. Adelphius of Thasualthe said: Without cause certain men assail the truth with a false and envious word, saying that we rebaptize, when the Church does not rebaptize heretics but baptizes them. Demetrius of Leptiminus said: We guard the one baptism, because we claim for the Church alone what is her own.
同樣，另一位、穆祖拉的雅努阿里烏斯說：我感到希奇，眾人雖都承認只有一個洗禮，卻不都明白這同一洗禮的合一性。因為教會與異端乃是兩件截然不同的事。異端者若有洗禮，我們就沒有；但我們若有，異端者就不能有。毫無疑問，惟有教會擁有基督的洗禮，惟有她擁有基督的恩典與真理。塔蘇阿爾特的阿德爾菲烏斯說：有些人毫無緣由地以虛假嫉妒的言詞攻擊真理，說我們是重洗，其實教會並非重洗異端者，乃是給他們施洗。萊普提米努斯的德米特里烏斯說：我們持守那獨一的洗禮，因為我們惟為教會主張她所專有的。
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qui autem dicunt quia haeretici uere et legitime baptizant, ipsi sunt qui non duo sed multa baptismata faciunt. nam cum haereses multae sint, pro earum numero et baptismata conputabantur. Vincentius a Thibari dixit: Haereticos scimus esse peiores quam ethnicos. si conuersi ad Dominum uenire uoluerint, habent utique regulam ueritatis quam Dominus praecepto diuino mandauit apostolis dicens: ite, in nomine meo manum inponite, daemonia expellite. et alio loco: ite et docete gentes tinguentes eas in nomine Patris et Filii et Spiritus sancti. ergo primo per manus inpositionem in exorcismo, secundo per baptismi regenerationem, tunc possunt ad Christi pollicitationem peruenire:
But those who say that heretics truly and lawfully baptize are themselves the ones who make not two but many baptisms. For since the heresies are many, the baptisms would be reckoned according to their number. Vincentius of Thibaris said: We know that heretics are worse than the heathen. If, being converted, they wish to come to the Lord, they certainly have the rule of truth which the Lord commanded the apostles by His divine precept, saying: 'Go, in my name lay on hands, cast out demons.' And in another place: 'Go and teach the nations, dipping them in the name of the Father and of the Son and of the Holy Spirit.' Therefore first by the laying on of hands in exorcism, second by the regeneration of baptism, then they can attain to the promise of Christ:
但那些聲稱異端者真實而合法地施洗的人，正是那些製造出不是兩個、而是許多洗禮的人。因為異端既然眾多，洗禮就要按其數目計算。提巴里斯的文森提烏斯說：我們知道異端者比外邦人更壞。他們若回轉，願意來歸向主，他們當然有真理的規範，就是主藉神聖的誡命所吩咐使徒的，說：「你們去，奉我的名按手、趕鬼。」又在別處說：「你們去使萬民作門徒，奉父、子、聖靈的名給他們施浸。」因此，首先藉著驅魔中的按手，其次藉著洗禮的重生，他們才能達到基督的應許：
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alias autem non debere. Marcus a Maothari dixit: Mirandum non est, si haeretici hostes adque inpugnatores ueritatis rem sibi uindicant potestatis et dignationis alienae. illud mirandum est quod quidam nostri praeuaricatores ueritatis haereticis suffragantur et christianis aduersantur. propterea decreuimus haereticos baptizandos esse. Sattius a Sicilibba dixit: Si haereticis in baptismo suo peccata donantur, sine causa ad ecclesiam ueniunt. nam cum in die iudicii peccata sint quae puniuntur, nihil est quod timere possint haeretici de iudicio Christi, si sunt remissionem peccatorum consecuti. Victor a Gorduba dixit:
but not otherwise. Marcus of Maothari said: It is no wonder if heretics, the enemies and assailants of truth, claim for themselves what belongs to another's power and dignity. This is the wonder, that certain prevaricators of the truth among us take the side of heretics and oppose Christians. Therefore we have decreed that heretics must be baptized. Sattius of Sicilibba said: If sins are forgiven to heretics in their baptism, they come to the Church without cause. For since on the day of judgment it is sins that are punished, there is nothing the heretics can fear concerning the judgment of Christ, if they have obtained the remission of sins. Victor of Gordoba said:
但不能用別的方法。馬奧塔里的馬可說：異端者既是真理的仇敵與攻擊者，他們若為自己主張那屬於別人權柄與尊榮的事，並不足為奇。可奇的乃是：我們中間有些背棄真理的人，竟為異端者撐腰，反對基督徒。因此我們已議定異端者必須受洗。西西利巴的薩提烏斯說：異端者的罪若在他們的洗禮中得了赦免，他們來到教會就毫無緣由了。因為在審判之日所受懲罰的乃是罪，異端者若已得了罪的赦免，他們對基督的審判就毫無可懼之處了。哥爾杜巴的維克托說：
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Cum peccata non nisi in ecclesiae baptismo remittantur, qui haereticum ad communicationem sine baptismo admittit utrumque contra rationem facit, nec haereticos purgat et christianos inquinat. Aurelius ab Vtica dixit: Cum dicat apostolus non communicandum peccatis alienis, quid aliud quam peccatis alienis communicat qui haereticis sine ecclesiae baptismo communicat? et ideo censeo baptizandos esse haereticos, ut accipiant remissionem peccatorum et sic illis communicetur. Iambus a Germaniciana dixit: Ųui haereticorum baptismum probant nostrum inprobant, ut extra ecclesiam non dicam lotos, sed sordidatos negent in ecclesia baptizari oportere. Lucianus a Rucuma dixit: Scriptum est:
Since sins are not remitted except in the baptism of the Church, he who admits a heretic to communion without baptism does both things contrary to reason: he neither purges the heretics nor leaves the Christians unpolluted. Aurelius of Utica said: Since the apostle says that we must not commune in others' sins, what else does he do but commune in others' sins, who communes with heretics without the baptism of the Church? And therefore I judge that heretics must be baptized, that they may receive the remission of sins, and so be admitted to communion. Iambus of Germaniciana said: Those who approve the baptism of heretics disapprove of ours, so as to deny that men who outside the Church are -- I will not say washed, but soiled -- ought to be baptized in the Church. Lucianus of Rucuma said: It is written:
既然罪除了在教會的洗禮中以外不得赦免，那不經洗禮就接納異端者領受聖餐的人，就行了兩件違背理性的事：他既未潔淨異端者，又玷污了基督徒。烏提卡的奧雷利烏斯說：既然使徒說我們不可在別人的罪上有分，那不經教會的洗禮就與異端者相通的人，所行的豈不正是在別人的罪上有分嗎？因此我判定異端者必須受洗，好叫他們領受罪的赦免，然後與他們相通。日耳曼尼齊亞納的雅姆布斯說：那些贊同異端者之洗的人，是在否定我們的洗；他們否認那些在教會之外的人——我不說是受了洗，而是受了污——應當在教會中受洗。魯庫馬的盧基亞努斯說：經上記著：
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et uidit Deus lucem quia bona est, et diuisit inter lucem et tenebras. si potest luci et tenebris conuenire, potest nobis et haereticis aliquid esse commune. propterea censeo haereticos baptizandos esse. Pelagianus a Luperciana dixit: Scriptum est: aut enim Deus Deus est aut Baal Deus est. ita et nunc aut ecclesia ecclesia est aut haeresis ecclesia est. porro si haeresis ecclesia non est, quomodo esse aput haereticos baptisma ecclesiae potest? Iader a Midili dixit: Scimus non esse nisi unum baptisma in ecclesia catholica, et ideo non debemus admittere haereticum, nisi baptizatus aput nos fuerit, ne se putet extra ecclesiam catholicam baptizatum esse. Item alius Felix a Marasana dixit:
'And God saw the light, that it was good, and divided between the light and the darkness.' If light and darkness can agree, then we and heretics can have something in common. Therefore I judge that heretics must be baptized. Pelagianus of Luperciana said: It is written, 'For either God is God, or Baal is God.' So too now, either the Church is the Church, or heresy is the Church. Further, if heresy is not the Church, how can the baptism of the Church be among heretics? Iader of Midila said: We know that there is but one baptism in the Catholic Church, and therefore we ought not to admit a heretic unless he has been baptized among us, lest he think himself baptized outside the Catholic Church. Likewise another, Felix of Marasana, said:
「神看光是好的，就把光暗分開了。」光與暗若能相合，我們與異端者就能有相通之處。因此我判定異端者必須受洗。盧佩爾齊亞納的佩拉吉亞努斯說：經上記著：「或是神為神，或是巴力為神。」如今也是這樣：或是教會為教會，或是異端為教會。再者，異端若不是教會，教會的洗禮又怎能存在於異端者中間呢？米迪拉的雅德爾說：我們知道在大公教會中只有一個洗禮，因此我們不該接納異端者，除非他在我們中間受了洗，免得他自以為在大公教會之外受了洗。同樣，另一位、馬拉薩納的腓力斯說：
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Vna fides, unum baptismum, sed ecclesiae catholicae cui soli licet baptizare. Paulus ab Obba dixit: Me non mouet, si aliquis ecclesiae fidem et ueritatem non uindicat, quando apostolus dicat: quid enim si exciderunt a fide quidam illorum? numquid infidelitas eorum fidem Dei euacuauit? absit. est enim Deus uerax, omnis autem homo mendax. si autem Deus uerax est, quomodo esse aput haereticos baptismi ueritas potest aput quos Deus non est? Pomponius a Dionysiana dixit: Manifestum est haereticos non posse baptizare et remissam i eccatorum dare qui potestatem non habent ut aut soluere aut ligare aliquid in terris possint. Venantius a Thinisa dixit:
One faith, one baptism, but of the Catholic Church, to whom alone it is permitted to baptize. Paulus of Obba said: It does not move me if someone does not vindicate the faith and truth of the Church, since the apostle says: 'For what if some of them have fallen from the faith? Has their unbelief made void the faith of God? God forbid. For God is truthful, but every man is a liar.' But if God is truthful, how can the truth of baptism be among heretics, among whom God is not? Pomponius of Dionysiana said: It is manifest that heretics cannot baptize and give the remission of sins, who do not have the power either to loose or to bind anything on earth. Venantius of Thinisa said:
一個信德，一個洗禮，但屬於大公教會，惟有她蒙准施洗。奧巴的保羅說：若有人不為教會的信德與真理辯護，這並不使我動搖，因為使徒說：「即便他們中間有些不信的，這有何妨呢？難道他們的不信就廢掉神的信實嗎？斷乎不能！神是真實的，人都是虛謊的。」但神若是真實的，洗禮的真理又怎能存在於異端者中間呢——神既不在他們中間？狄奧尼西亞納的龐波尼烏斯說：顯然可見，異端者不能施洗、不能賜下罪的赦免，因為他們沒有權柄在地上捆綁或釋放任何事物。提尼薩的維南提烏斯說：
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Si maritus peregre proficiscens amico suo commendasset uxorem suam custodiendam, commendatam sibi ille quanta posset diligentia seruaret, ne ab aliquo castitas eius et sanctitas adulteraretur. Christus Dominus et Deus noster ad patrem proficiscens sponsam suam nobis conmendauit. utrumne eam incorruptam et inuiolatam custodimus an integritatem eius et castitatem moechis et corruptoribus prodimus? qui enim baptisma ecclesiae commune cum haereticis facit sponsam Christi adulteris prodit. Ahymmus ab Ausuaga dixit: Nos unum baptismum accepimus, et ipsum exercemus. qui autem dicit quia haereticis licet baptizare, ipse duos baptismos facit. Saturninus a victoriana dixit:
If a husband, going abroad, had entrusted his wife to his friend to be guarded, that friend would keep her thus entrusted to him with all the diligence he could, lest her chastity and holiness be defiled by anyone. Christ our Lord and God, going to the Father, entrusted His bride to us. Do we guard her uncorrupted and inviolate, or do we betray her integrity and chastity to adulterers and corrupters? For he who makes the baptism of the Church common with heretics betrays the bride of Christ to adulterers. Ahymnus of Ausuaga said: We have received one baptism, and that one we exercise. But he who says that it is lawful for heretics to baptize, himself makes two baptisms. Saturninus of Victoriana said:
假如一個丈夫出外遠行，把妻子託付給朋友看守，那朋友必盡其所能、極其殷勤地守護所託付給他的妻子，免得她的貞潔與聖潔被任何人玷污。基督，我們的主和神，往父那裡去時，把祂的新婦託付給了我們。我們究竟是守護她純全無玷，還是把她的完整與貞潔出賣給姦淫者與敗壞者呢？因為那使教會的洗禮與異端者共有的人，就是把基督的新婦出賣給姦夫。奧蘇阿加的阿希姆努斯說：我們領受了一個洗禮，並施行這獨一的洗禮。但那聲稱異端者可以施洗的人，自己就製造了兩個洗禮。維克托里亞納的撒突爾尼努斯說：
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Si licet haereticis baptizare, excusati sunt et defensi inlicita facientes, nec uideo quare eos aut Christus aduersarios suos aut apostolus antichristos appellauerit. Alias Saturninus a Tucca dixit: Gentiles quamuis idola colant, tamen summum Deum patrem creatorem cognoscunt et confitentur. in hunc Marcion blasphemat: et quidam non erubescunt Marcionis baptismum probare. quomodo tales sacerdotes sacerdotium Dei aut seruant aut uindicant qui hostes Dei non baptizant et sic illis communicant? marcellus a Zama dixit: Cum peccata non nisi in ecclesiae baptismo remittantur, qui haereticum non baptizat peccatori communicat. Irenaeus ab Vlulis dixit:
If it is lawful for heretics to baptize, then those who do unlawful things are excused and defended, and I do not see why Christ should have called them His adversaries, or the apostle called them antichrists. Another, Saturninus of Tucca, said: The Gentiles, although they worship idols, yet acknowledge and confess the supreme God, the Father and Creator. Against Him Marcion blasphemes; and certain men are not ashamed to approve the baptism of Marcion. How do such priests either keep or vindicate the priesthood of God, who do not baptize the enemies of God and yet commune with them? Marcellus of Zama said: Since sins are not remitted except in the baptism of the Church, he who does not baptize a heretic communes with a sinner. Irenaeus of Ululis said:
異端者若可以施洗，那麼行不法之事的人就得了開脫與辯護，我也看不出基督為何要稱他們為祂的仇敵，使徒為何要稱他們為敵基督。另一位、圖卡的撒突爾尼努斯說：外邦人雖然敬拜偶像，卻仍承認並認信那至高的神，就是父和創造主。馬吉安卻褻瀆這位神；而有些人竟不以贊同馬吉安的洗禮為恥。這樣的祭司既不為神的仇敵施洗、反與他們相通，他們又怎能保守或維護神的祭司職分呢？薩瑪的馬爾克盧斯說：既然罪除了在教會的洗禮中以外不得赦免，那不為異端者施洗的人，就是與罪人相通。烏盧利斯的愛任紐說：
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Si ideo ecclesia haereticum non baptizat, quod dicatur iam baptizatus esse, haeresis maior est. Donatus a Cibaliana dixit: Ego unam ecclesiam et unum baptismum eius noui. si est qui dicat esse aput haereticos baptismi gratiam, ante est ut ostendat et probet esse illic ecclesiam. Zosimus a Tharassa dixit: Reuelatione facta ueritatis cedat error ueritati, quia et Petrus qui prius circumcidebat cessit Paulo ueritatem praedicanti. Iulianus a Thelepte dixit: Scriptum est: nemo potest aliquid accipere, nisi datum fuerit illi de caelo. si haeresis de caelo est potest et baptisma dare. Faustus a Timida regia dixit: Non sibi blandiantur qui haereticis patrocinantur.
If for this reason the Church does not baptize a heretic, namely because he is said to be already baptized, the heresy is the greater. Donatus of Cibaliana said: I know one Church and one baptism of hers. If there is anyone who says that the grace of baptism is among heretics, he must first show and prove that the Church is there. Zosimus of Tharassa said: The truth having been revealed, let error yield to truth; for even Peter, who formerly circumcised, yielded to Paul preaching the truth. Iulianus of Telepte 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 baptism. Faustus of Timida Regia said: Let those who patronize heretics not flatter themselves.
教會若是因這緣故不為異端者施洗，即說他已經受了洗，那異端反倒更大了。齊巴里亞納的多納圖斯說：我只認得一個教會和她那一個洗禮。若有人說異端者中間有洗禮的恩典，他必須先指明並證明那裡有教會。塔拉薩的佐西穆斯說：真理既已彰顯，就讓謬妄讓位於真理；因為連從前行割禮的彼得，也讓位於傳講真理的保羅。特勒普特的尤利亞努斯說：經上記著：「若不是從天上賜的，人就不能得什麼。」異端若是從天上來的，它也能賜下洗禮。提米達雷吉亞的浮士德說：那些庇護異端者的人，不要自欺。
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qui pro haereticis ecclesiastico baptismo intercedit illos christianos et nos haereticos facit. Geminius a Furnis dixit: Quidam de collegis haereticos praeponere sibi possunt, nobis non possunt. et ideo quod semel decreuimus tenemus ut haereticos uenientes baptizemus. Rogatianus a Noua dixit: Ecclesiam Christus instituit, haeresim diabolus. quomodo potest habere baptismum Christi synagoga Satanae? Therapius a Bulla dixit: Qui haereticis ecclesiae baptismum concedit et prodit quid aliud quam sponsae Christi ludas extitit? Item alius Lucius a Membresa dixit: Scriptum est: Deus peccatorem non audit. haereticus qui peccator est quomodo audiri in baptismo potest?
He who intercedes for heretics by ecclesiastical baptism makes them Christians and us heretics. Geminius of Furni said: Some of our colleagues may prefer heretics to themselves, but they cannot prefer them to us. And therefore what we have once decreed we hold: that we baptize heretics who come to us. Rogatianus of Nova said: Christ instituted the Church, the devil instituted heresy. How can the synagogue of Satan have the baptism of Christ? Therapius of Bulla said: He who grants and betrays the Church's baptism to heretics, what else is he but a Judas to the bride of Christ? Likewise another, Lucius of Membresa, said: It is written, 'God does not hear a sinner.' A heretic, who is a sinner, how can he be heard in baptism?
那藉著教會的洗禮為異端者代求的人，就把他們造成基督徒，把我們造成異端者。富爾尼的革米尼烏斯說：我們有些同工或許看重異端者過於看重自己，卻不能看重他們過於看重我們。因此，我們一次所議定的，我們就持守：我們為那些來到我們這裡的異端者施洗。諾瓦的羅加提亞努斯說：基督設立了教會，魔鬼設立了異端。撒但的會堂怎能有基督的洗禮呢？布拉的特拉皮烏斯說：那把教會的洗禮許給並出賣給異端者的人，豈不就是賣基督新婦的猶大嗎？同樣，另一位、門布雷薩的盧基烏斯說：經上記著：「神不聽罪人。」異端者既是罪人，他在洗禮中又怎能蒙垂聽呢？
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Item alius Felix a Buslacenis dixit: In haereticis sine ecclesiae baptismo admittendis nemo consuetudinem rationi et ueritati praeponat, quia consuetudinem ratio et ueritas semper excludit. Alius Saturninus ab Auitinis dixit: Si potest antichristus dare alicui gratiam Christi, possunt et haeretici baptizare qui appellati sunt antichristi. Quintus ab Aggya dixit: Ille potest dare aliquid qui aliquid habet. haeretici autem quid possunt dare, quos constat nihil habere? Alius Iulianus a Marcelliana dixit: Si potest homo duobus dominis seruire, Deo et mamonae, potest et baptisma duobus seruire, christiano et haeretico. Tenax ab Horreis Caeliae dixit:
Likewise another, Felix of Buslacenae, said: In the matter of admitting heretics without the Church's baptism, let no one prefer custom to reason and truth, for reason and truth always exclude custom. Another, Saturninus of Avitini, said: If antichrist can give to anyone the grace of Christ, then heretics, who have been called antichrists, can also baptize. Quintus of Aggya said: He who has something can give something. But what can heretics give, who it is agreed have nothing? Another, Iulianus of Marcelliana, said: If a man can serve two masters, God and mammon, then baptism too can serve two -- the Christian and the heretic. Tenax of Horrea Caelia said:
同樣，另一位、布斯拉切奈的腓力斯說：在不經教會的洗禮就接納異端者這事上，誰也不要看重習俗過於理性與真理，因為理性與真理總是把習俗排除在外。另一位、阿維提尼的撒突爾尼努斯說：敵基督若能將基督的恩典賜給任何人，那麼那些被稱為敵基督的異端者也就能施洗。阿吉亞的昆圖斯說：有所擁有的人才能有所給予。但異端者既公認一無所有，他們能給予什麼呢？另一位、馬爾切利亞納的尤利亞努斯說：人若能事奉兩個主，就是神與瑪門，那麼洗禮也就能事奉兩者——基督徒與異端者。霍雷亞凱利亞的特納克斯說：
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Scriptum est quia Deus unus et Christus unus et ecclesia una et baptisma unum. quomodo illic baptizari aliquis potest, ubi Deus et Christus et ecclesia non est. # alius Victor ab Assuras dixit: Baptisma unum est, sed et ecclesiae. ubi ecclesia non est, baptisma illic esse non potest. Donatulns a Capse dixit: Et ego semper hoc sensi, ut haeretici qui nihil foris possunt consequi, quando ad ecclesiam conuertuntur, baptizentur. Verulus a Rusiccade dixit: Homo haereticus dare non potest quod non habet: multo magis schismaticus quod habuit amisit. pudentianus a Cuiculi dixit: Nouitas episcopatus effecit, fratres dilectissimi, ut sustinerem quid maiores iudicarent.
It is written that God is one, and Christ is one, and the Church is one, and baptism is one. How can anyone be baptized there, where God and Christ and the Church are not? Another, Victor of Assuras, said: Baptism is one, but it belongs to the Church. Where the Church is not, there baptism cannot be. Donatulus of Capsa said: I too have always held this, that heretics, who can obtain nothing outside, should be baptized when they are converted to the Church. Verulus of Rusiccada said: A heretical man cannot give what he does not have; much more a schismatic, who has lost what he had. Pudentianus of Cuicul said: The newness of my episcopate has made me wait, most beloved brethren, to see what my elders should judge.
經上記著，神是一位，基督是一位，教會是一個，洗禮是一個。在沒有神、沒有基督、沒有教會之處，人怎能受洗呢？另一位、阿蘇拉斯的維克托說：洗禮是一個，但它屬於教會。哪裡沒有教會，哪裡就不能有洗禮。卡普薩的多納圖盧斯說：我也一向持守這見解：異端者既在外面一無所獲，當他們回轉歸向教會時，就當受洗。魯西卡達的維魯盧斯說：異端之人不能給予他所沒有的；分裂者更是如此，他已失去了從前所有的。庫伊庫爾的普登提亞努斯說：至親愛的弟兄們，我作主教的資歷尚淺，所以我一直等候，看我的前輩們作何判斷。
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nam haereses nihil habere nec posse manifestum est. adque ita si qui ex eis uenerint, baptizare aequissime iudicatum est. Petrus ab Hippone diarrhyto dixit: Cum baptisma unum sit in catholica ecclesia, manifestum est non posse extra ecclesiam baptizari. et ideo in haeresi intinctos siue in schismate ad ecclesiam uenientes censeo baptizari . oportere. Item alius Lucius ab Ausafa dixit: Secundum motum animi mei et Spiritus sancti, cum sit unus Deus pater Domini Iesu Christi et unus Christus et una spes, unos Spiritus in ecclesia, unum habet esse et baptisma. et ideo dico ut si quid aput haereticos motum ant factum fuerit, rescindi debere, et eos qui inde ueniunt in ecclesia baptizandos esse.
For it is manifest that heresies have nothing and can do nothing. And so, if any of them come over, it is most justly judged that they be baptized. Petrus of Hippo Diarrhytus said: Since baptism is one in the Catholic Church, it is manifest that one cannot be baptized outside the Church. And therefore I judge that those dipped in heresy or in schism, when they come to the Church, ought to be baptized. Likewise another, Lucius of Ausafa, said: According to the movement of my mind and of the Holy Spirit, since there is one God, the Father of the Lord Jesus Christ, and one Christ, and one hope, and one Spirit in the Church, there is also one baptism. And therefore I say that whatever has been moved or done among heretics ought to be annulled, and that those who come from there ought to be baptized in the Church.
因為顯然可見，異端一無所有、一無所能。所以，他們中間若有人轉投過來，最公義的判斷就是給他施洗。希波狄阿黎圖斯的彼得說：既然在大公教會中洗禮只有一個，顯然可見，人不能在教會之外受洗。因此我判定：那些在異端中或在分裂中受浸的人，當他們來到教會時，應當受洗。同樣，另一位、奧薩法的盧基烏斯說：按照我心思的感動並聖靈的感動，既然只有一位神，就是主耶穌基督的父，又有一位基督、一個盼望、教會中一位聖靈，那麼也只有一個洗禮。因此我說：凡在異端者中間所行所作的，都當廢除；那些從那裡來的人，當在教會中受洗。
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Item alius Felix a Gurgitibus dixit: Ego censeo, ut secundum sanctarum scripturarum praecepta baptizatos ab haereticis inlicite extra ecclesiam, si ad ecclesiam confugere uoluerint, gratiam baptismi ubi licite datur consequantur. pusillus a Lamasba dixit: Ego credo baptisma salutare non esse nisi in ecclesia catholica. quidquid absque catholica fuerit simulatio est. Saluianus a Gazaufala dixit: Haereticos nihil habere constat, et ideo ad nos ueniunt, ut possint accipere quod non habent. Honoratus a Thucca dixit:
Likewise another, Felix of Gurgites, said: I judge that, according to the precepts of the holy Scriptures, those who have been unlawfully baptized by heretics outside the Church, if they wish to flee to the Church, should obtain the grace of baptism where it is lawfully given. Pusillus of Lamasba said: I believe that there is no saving baptism except in the Catholic Church. Whatever is outside the Catholic Church is a pretense. Salvianus of Gazaufala said: It is agreed that heretics have nothing, and therefore they come to us, that they may receive what they do not have. Honoratus of Thucca said:
同樣，另一位、古爾吉特斯的腓力斯說：我判定：按照聖經的訓誨，那些在教會之外被異端者非法施洗的人，他們若願逃到教會來，就當在洗禮合法施行之處領受洗禮的恩典。拉馬斯巴的普西盧斯說：我相信除了大公教會以外，沒有救恩的洗禮。凡在大公教會之外的，都是虛假的假冒。加扎烏法拉的薩爾維亞努斯說：眾所公認，異端者一無所有，所以他們來到我們這裡，好叫他們領受他們所沒有的。圖卡的霍諾拉圖斯說：
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Cum Christus ueritas sit, magis ueritatem quam consuetudinem sequi debemus, ut haereticos qui ideo ad nos ueniunt, quia foris nihil accipere potuerunt, ecclesiae baptismo sanctificemus. Victor ab Octauu dixit: Quod et ipsi scitis, non olim sum episcopus constitutus, et ideo expectabam praecessorum consilium. hoc itaque existimo ut qui, cum ex haeresi sint, ueniunt sine dubio baptizentur. Clarus a Mascula dixit: Manifesta est sententia Domini nostri Iesu Christi apostolos suos mittentis et ipsis solis potestatem a patre sibi datam permittentis, quibus nos successimus eadem potestate ecclesiam Domini gubernantes et credentium fidem baptizantes.
Since Christ is the truth, we ought to follow truth rather than custom, so that we may sanctify with the Church's baptism the heretics who come to us for this reason, that outside they could receive nothing. Victor of Octavum said: As you yourselves also know, I was not appointed bishop long ago, and therefore I was awaiting the counsel of my predecessors. This therefore is my opinion: that those who come, since they are from heresy, should without doubt be baptized. Clarus of Mascula said: The sentence of our Lord Jesus Christ is manifest, sending His apostles and permitting to them alone the power given to Him by the Father, to whom we have succeeded, governing the Church of the Lord with the same power and baptizing the faith of believers.
既然基督是真理，我們就當隨從真理過於隨從習俗，好叫我們以教會的洗禮使那些因在外面一無所獲而來到我們這裡的異端者得以成聖。奧克塔烏姆的維克托說：正如你們自己所知，我被立為主教並非很久以前，因此我一直在等候前輩們的議定。所以這就是我的意見：那些既是出於異端而來的人，無疑當受洗。馬斯庫拉的克拉魯斯說：我們的主耶穌基督的判語是顯明的，祂差遣自己的使徒，惟獨將父賜給祂的權柄許給他們；我們既承接了他們，就以同樣的權柄治理主的教會，並為信徒的信仰施洗。
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et ideo haeretici qui nec potestatem foris nec ecclesiam Christi habent neminem baptizare baptismo eius possunt. Secundianus a Thambis dixit: Non debemus haereticos nostra praesumptione decipere, ut in ecclesia Domini nostri Iesu Christi non baptizati ac per hoc remissionem peccatorum non consecuti, cum iudicii dies uenerit, nobis imputent quod per nos non sint baptizati et indulgentiam diuinae gratiae consecuti. propter quod, cum sit una in ecclesia et unum baptisma, quando ad nos conuertuntur, simul cum ecclesia et ecclesiae baptismum consequantur. Item alius Aurelius a Chullabi dixit: Iohannes apostolus in epistula sua posuit:
And therefore heretics, who have neither power outside nor the Church of Christ, can baptize no one with His baptism. Secundianus of Thambis said: We ought not by our presumption to deceive heretics, lest, not being baptized in the Church of our Lord Jesus Christ and therefore not having obtained the remission of sins, when the day of judgment comes they impute it to us that through us they were not baptized and did not obtain the indulgence of the divine grace. Wherefore, since there is one Church and one baptism, when they are converted to us, let them obtain together with the Church also the Church's baptism. Likewise another, Aurelius of Chullabi, said: The apostle John laid down in his epistle:
因此，異端者既在外面沒有權柄，又沒有基督的教會，他們就不能用祂的洗禮為任何人施洗。塔姆比斯的塞昆迪亞努斯說：我們不該因我們的擅自妄為而欺哄異端者，免得他們既未在我們主耶穌基督的教會中受洗、因而未得罪的赦免，到審判之日就把這歸咎於我們，說因著我們的緣故他們未曾受洗、未得神恩的赦免。因此，既然教會只有一個、洗禮只有一個，當他們回轉歸向我們時，就讓他們連同教會一同領受教會的洗禮。同樣，另一位、庫拉比的奧雷利烏斯說：使徒約翰在他的書信中寫道：
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si quis ad uos uenit et doctrinam Christi non habet, nolite eum admittere in domum uestram et aue illi ne dixeritis. qui enim dixerit illi aue communicat factis eius malis. quomodo admitti tales temere in domum Dei possunt qui in domum uestram priuatam admitti prohibentur? aut quomodo cum eis sine ecclesiae baptismo communicare possumus, quibus si aue tantum dixerimus factis eorum malis communicamus ? Litteus a Gemellis dixit: Caecus caecum si ducat, ambo in foueam cadent. cum ergo haereticos constet non posse inluminare quemque utpote caecos, baptisma eorum non ualet. Natalis ab Oea dixit:
'If anyone comes to you and does not have the doctrine of Christ, do not receive him into your house, nor say to him, Hail. For he who says to him, Hail, communes with his evil deeds.' How can such men be rashly admitted into the house of God, who are forbidden to be admitted into your private house? Or how can we commune with them without the baptism of the Church, with whom, if we say to them only Hail, we commune in their evil deeds? Litteus of Gemellae said: 'If a blind man lead a blind man, both will fall into the pit.' Since therefore it is agreed that heretics, being blind, cannot enlighten anyone, their baptism is of no avail. Natalis of Oea said:
「若有人到你們那裡，不傳基督的教訓，不要接他到家裡，也不要對他說『請安』。因為對他說『請安』的，就在他的惡行上有分。」這樣的人既不准被接進你們的私宅，又怎能輕率地被接進神的家呢？或者說，我們若不經教會的洗禮，怎能與他們相通呢——我們若只對他們說一聲『請安』，就在他們的惡行上有分了？革梅萊的利特烏斯說：「瞎子若領瞎子，二人必都掉在坑裡。」既然眾所公認，異端者既是瞎眼的，就不能光照任何人，他們的洗禮便毫無功效。奧厄阿的納塔利斯說：
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Tam ego praesens, quam pompeius Sabratensis, quam etiam Dioga Leptimagnensis, qui mihi mandauerunt corpore quidem absentes, spiritu praesentes, censemus quod et collegae nostri, quod haeretici communicationem habere nobiscum non possunt, nisi ecclesiastico baptismo baptizati fuerint. Iunius a Neapoli dixit: Ab eo quod semel censuimus non recedo, ut haereticos uenientes ad ecclesiam baptizemus. Cyprianus a Cartagine dixit:
Both I who am present, and Pompeius of Sabrata, and also Dioga of Leptis Magna, who have charged me, being indeed absent in body but present in spirit, judge what our colleagues also judge: that heretics cannot have communion with us unless they have been baptized with the ecclesiastical baptism. Iunius of Neapolis said: I do not depart from what we once judged, that we baptize heretics coming to the Church. Cyprian of Carthage said:
我這在場的人，與薩布拉塔的龐培烏斯，並大萊普提斯的狄奧加——他們雖身體缺席，卻心靈同在，並囑託了我——我們都判定那也是我們同工們所判定的：異端者不能與我們相通，除非他們受了教會的洗禮。尼亞波利斯的尤尼烏斯說：我不偏離我們一次所判定的，即我們為那來到教會的異端者施洗。迦太基的居普良說：
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Meam sententiam plenissime exprimit epistula quae ad Iubaianum collegam nostrum scripta est, haereticos secundum euangelicam et apostolicam contestationem aduersarios Christi et antichristos appellatos, quando ad ecclesiam uenerint, unico ecclesiae baptismo baptizandos esse, ut possint fieri de aduersariis amici, de antichristis christiani. TVPIS CAROLI GEROLD FILII.
My opinion is most fully expressed in the letter which was written to Iubaianus our colleague: that heretics, according to the evangelical and apostolic testimony, have been called the adversaries of Christ and antichrists, and that when they come to the Church they ought to be baptized with the one baptism of the Church, so that from adversaries they may become friends, and from antichrists, Christians. Printed by Carolus Gerold's Son.
我的意見已在那封寫給我們同工尤比亞努斯的信中最為充分地表達：異端者按照福音與使徒的見證，被稱為基督的仇敵與敵基督；當他們來到教會時，他們應當以教會那獨一的洗禮受洗，好叫他們從仇敵變為朋友，從敵基督變為基督徒。由卡羅盧斯·革羅爾德之子印行。
← ch. 12ch. 14 →
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