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Translated by Bl. Jackson.
St Basil the Great Resources Online and in Print
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This Part: 128 Pages
Page 78
As to those who assembled in unlawful congregations, their decision was to join them again to the Church, after they had been brought to a better state by proper repentance and rebuke, and so, in many cases, when men in orders [2620] had rebelled with the disorderly, to receive them on their repentance, into the same rank. Now the Pepuzeni are plainly heretical, for, by unlawfully and shamefully applying to Montanus and Priscilla the title of the Paraclete, they have blasphemed against the Holy Ghost. They are, therefore, to be condemned for ascribing divinity to men; and for outraging the Holy Ghost by comparing Him to men. They are thus also liable to eternal damnation, inasmuch as blasphemy against the Holy Ghost admits of no forgiveness. What ground is there, then, for the acceptance of the baptism of men who baptize into the Father and the Son and Montanus or Priscilla? For those who have not been baptized into the names delivered to us have not been baptized at all. So that, although this escaped the vigilance of the great Dionysius, we must by no means imitate his error. The absurdity of the position is obvious in a moment, and evident to all who are gifted with even a small share of reasoning capacity.
The Cathari are schismatics; but it seemed good to the ancient authorities, I mean Cyprian and our own [2621] Firmilianus, to reject all these, Cathari, Encratites, [2622] and Hydroparastatae, [2623] by one common condemnation, because the origin of separation arose through schism, and those who had apostatized from the Church had no longer on them the grace of the Holy Spirit, for it ceased to be imparted when the continuity was broken. The first separatists had received their ordination from the Fathers, and possessed the spiritual gift by the laying on of their hands. But they who were broken off had become laymen, and, because they are no longer able to confer on others that grace of the Holy Spirit from which they themselves are fallen away, they had no authority either to baptize or to ordain. And therefore those who were from time to time baptized by them, were ordered, as though baptized by laymen, to come to the church to be purified by the Church's true baptism. Nevertheless, since it has seemed to some of those of Asia that, for the sake of management of the majority, their baptism should be accepted, let it be accepted. We must, however, perceive the iniquitous action of the Encratites; who, in order to shut themselves out from being received back by the Church have endeavoured for the future to anticipate readmission by a peculiar baptism of their own, violating, in this manner even their own special practice. [2624] My opinion, therefore, is that nothing being distinctly laid down concerning them, it is our duty to reject their baptism, and that in the case of any one who has received baptism from them, we should, on his coming to the church, baptize him. If, however, there is any likelihood of this being detrimental to general discipline, we must fall back upon custom, and follow the fathers who have ordered what course we are to pursue. For I am under some apprehension lest, in our wish to discourage them from baptizing, we may, through the severity of our decision, be a hindrance to those who are being saved. If they accept our baptism, do not allow this to distress us. We are by no means bound to return them the same favour, but only strictly to obey canons. On every ground let it be enjoined that those who come to us from their baptism be anointed [2625] in the presence of the faithful, and only on these terms approach the mysteries. I am aware that I have received into episcopal rank Izois and Saturninus from the Encratite following. [2626] I am precluded therefore from separating from the Church those who have been united to their company, inasmuch as, through my acceptance of the bishops, I have promulgated a kind of canon of communion with them.
[2620] tous en bathmo. cf. note on p. 218.
[2621] As being one of Basil's predecessors in the see of Caesarea.
[2622] "Hoc Encratitarum facinore non corrupta essentialis baptismi forma. Sed novae quaedam adjectae caerimoniae." Ben. Ed.
[2623] i.e.those who used water instead of wine in the Eucharist, as Tatian and his followers. cf. Clem. Al., Strom. i. 19 and Cyprian. Ep. lxiii.
[2624] The Ben. note points out that the improper proceeding of the Encratites consisted not in any corruption of the baptismal formula, but in the addition of certain novel ceremonies, and proceeds: "Nam in canone 47 sic eos loquentes inducit. In Patrem et Filium et Spiritum baptizati sumus. Hinc eorum baptisma ratum habet, si qua inciderit magni momenti causa. Quod autem ait hoc facinus eos incipere, ut reditum sibi in Ecclesiam intercludant, videtur id prima specie in eam sententiam accipiendum, quasi Encratitae baptisma suum ea mente immutassent, ut Catholicos ad illud rejiciendum incitarent, sicque plures in secta contineret odium et fuga novi baptismatis. Abhorrebat enim ab omnium animis iteratus baptismus, ut pluribus exemplis probat Augustinus, lib. v. De baptismo, n. 6. Videtur ergo prima specie Encratitis, ea, quam dixi, exstitisse causa, cur baptismum immutarent. Atque ita hunc locum interpretatur Tillemontius, tom. iv. p. 628. Sic etiam illius exemplo interpretatus sum in Praef. novae Cypriani operum editioni praemissa cap. 4. p. 12. Sed huic interpretationi non convenit cum his quae addit Basilius. Vereri enim se significat ne Catholici, dum Encratitas ab hac baptismi immutatione deterrere volunt, nimium restricti sint et severi in eorum baptismo rejiciendo. Sperabant ergo Catholici tardiores ad ejus modi baptisma Encratitas futuros, si illud Catholici ratum habere nollent; nedum ipsi Encratitae baptismatis immutationem eo consilio induxerint, ut ejusmodi baptisma a Catholicis rejiceretur. Quamobrem haec verba, ut reditum sibi in Ecclesiam intercludant, non consilium et propositum Encratitarum designant, sed incommodum quod ex eorum facinore consequebatur; velut si dicamus aliquem scelus admittere, ut aeternam sibi damnationem accersat."
[2625] cf. note on p. 42. St. Cyprian (Ep. lxx.) says that heretics who have no true altar cannot have oil sanctified by the altar. "Gregory of Nazianzus, Orat. (xlviii in Jul.) speaks of oil sanctified or consecrated on the spiritual or divine table; Optatus of Milevis (c. Don. vii. 102) says that this ointment is compounded (conditur) in the name of Christ; and the Pseudo-Dionysius (De Hierarch. Eccles. c. 4) mentions the use of the sign of the cross in the consecration of it." D.C.A. i. 355.
[2626] This is the only known reference to these two bishops.
Reference address : https://www.elpenor.org/basil/letters-2.asp?pg=78
