Letter 34: 1. God, to whom the secrets of the heart of man are open, knows that it is because of my love for Christian peace that I am so deeply moved by the profane deeds of those who basely and impiously persevere in dissenting from it. He knows also that this feeling of mine is one tending towards peace, and that my desire is, not that any one should ag...

Augustine to Proculeianus, my honored and most beloved lord — greetings. How deeply Augustine longs for Christian peace. 1. God, to whom the secrets of the human heart lie open, knows how deeply I love Christian peace, and how profoundly I am moved by the sacrilegious acts of those who persist unworthily and impiously in dissension. He knows that my agitation is itself peaceful — that I am not trying to force anyone unwillingly into Catholic communion, but only to make the truth plain to all who are in error, so that when it has been revealed through our ministry, with God's help, the truth may be persuasive enough in itself to be embraced and followed. A wicked young man rebaptized by the Donatists. 2. To say nothing of other matters, I ask you: what could be more detestable than what has just happened? A young man, insane with habitual violence against his mother — beating her repeatedly — was disciplined by his bishop. Not even on those holy days [Easter season, when Roman law spared even the worst criminals from punishment] did he restrain his impious hands from the womb that bore him. He threatened his mother that he would go over to the party of Donatus and kill the woman he was accustomed to beat with unbelievable fury. He carried out his threat: he crossed over to the party of Donatus, was rebaptized while still raging, and while still seething with plans for his mother's blood, was clothed in white baptismal garments. He was placed within the chancel rails, raised up and conspicuous, and before the groaning eyes of all, this man contemplating matricide was displayed to the congregation as if he were someone made new. That renegade's rebaptism wounds Mother Church to the heart. 3. Can these things really please you, most serious sir? I would never believe that of you — I know your thoughtfulness. His earthly mother is battered in the very limbs with which she bore and nursed an ungrateful son. The Church, his spiritual mother, forbids this violence — and she too is battered in the sacraments by which she bore and nursed that same ungrateful man. Can you not hear him gnashing his teeth like a parricide: "What shall I do about the Church, which forbids me to beat my mother? I know what I will do: let the Church herself be struck with whatever insults can wound her. Let something happen to me that will make her members grieve. I will go to those who know how to blow away the grace in which I was born there, to destroy the form I received in her womb. I will torment both my mothers with savage cruelty: let the one who bore me second carry out my funeral for the first. For the grief of the spiritual mother, let me die spiritually; for the slaughter of the carnal mother, let me go on living in the flesh." What else do we expect, honorable Eusebius [the civil magistrate to whom copies of this protest were forwarded], but that this wretched woman — broken by age, abandoned in widowhood — should now be attacked freely by this man, who was restrained from beating her while he was Catholic but now feels safe as a Donatist? For what else was he conceiving in his frenzied heart when he said to his mother: "I will go over to the party of Donatus, and I will drink your blood"? Already stained in conscience, already whitewashed in clothing, he has fulfilled the first half of his promise. The second half remains: to drink his mother's blood. If these things please his supporters, then let his clergy and those who "sanctified" him press him to fulfill everything he vowed before his eight days of white garments are over. This young criminal's monstrous deed must not be kept silent. 4. The right hand of the Lord is powerful enough to restrain his fury from that wretched, abandoned widow, and to deter him by whatever means God knows from so criminal a purpose. But I — struck with such anguish of heart — what could I do but at least speak? They commit these acts, and I am told to be silent? May the Lord keep me from such madness! When he himself commands me through his Apostle, saying that a bishop must refute those who teach what they should not, should I be silenced by their indignation? I wanted this sacrilegious outrage entered into the public records precisely so that no one — especially in other cities where the occasion arises — should think I am fabricating these stories when I deplore them. Even in Hippo itself people are already saying that Proculeianus did not order what the public official reported. Augustine urges Proculeianus toward Christian peace. 5. What more moderate course of action can we take than to conduct so serious a case through you — a man endowed with the most distinguished rank and a most thoughtful and peaceable disposition? I ask, therefore, as I have already asked through our brothers, upright and honorable men whom I sent to your Excellency: please investigate whether Proculeianus' presbyter Victor did in fact receive from his bishop the instruction that was reported to the public authorities — or whether, even though Victor himself said something different, those of his own communion filed a false report in the official records. Or, if Proculeianus is willing for us to discuss the entire question of our division peacefully, so that the error which is already manifest may become more widely known, I gladly welcome the opportunity. I have heard that he proposed we should meet without popular commotion, with ten serious and respected men from each side present, and search out the truth according to the Scriptures. As for the suggestion some have relayed to me — that he asked why I did not go to Constantina when the Donatists had greater numbers there, or that I should go to Milevis because they plan to hold a council there soon — this is absurd, as if I had any particular responsibility beyond the church of Hippo. My whole case in this dispute is principally with Proculeianus. But if he considers himself unequal to the task, let him summon whatever colleague he wishes. In other cities, we handle church matters only as far as those cities' bishops — our brothers and fellow priests — either permit us or require us to. Proculeianus may use the unlettered Bishop Samsucius as his substitute. 6. I do not fully understand what this man, who calls himself a bishop of many years, fears in me — a mere beginner — that he refuses to enter into discussion with me. If it is my training in the liberal arts, which he perhaps either never learned or learned less thoroughly: what does that have to do with a question that must be settled from the holy Scriptures, from ecclesiastical or public documents — texts in which he has spent all those years and in which he ought to be more expert? In any case, my brother and colleague Samsucius, bishop of the church at Turris, is here — a man who never learned any of the subjects that Proculeianus reportedly dreads. Let Samsucius be present; let him deal with Proculeianus. I will ask him, and I trust in the name of Christ that he will readily agree to take my place in this matter. The Lord will help him as he contends for the truth — unpolished in speech, perhaps, but schooled in true faith. There is therefore no reason for Proculeianus to defer to others elsewhere when what concerns us should be settled between us. Nor, as I have said, do I shrink from those others if he insists on their help.

Letter 34 (A.D. 396) To Eusebius, My Excellent Lord and Brother, Worthy of Affection and Esteem, Augustine Sends Greeting. 1. God, to whom the secrets of the heart of man are open, knows that it is because of my love for Christian peace that I am so deeply moved by the profane deeds of those who basely and impiously persevere in dissenting from it. He knows also that this feeling of mine is one tending towards peace, and that my desire is, not that any one should against his will be coerced into the Catholic communion, but that to all who are in error the truth may be openly declared, and being by God's help clearly exhibited through my ministry, may so commend itself as to make them embrace and follow it. 2. Passing many other things unnoticed, what could be more worthy of detestation than what has just happened? A young man is reproved by his bishop for frequently beating his mother like a madman, and not restraining his impious hands from wounding her who bore him, even on those days on which the sternness of law shows mercy to the most guilty criminals. He then threatens his mother that he would pass to the party of the Donatists, and that he would kill her whom he is accustomed to beat with incredible ferocity. He utters these threats, then passes over to the Donatists, and is rebaptized while filled with wicked rage, and is arrayed in white vestments while he is burning to shed his mother's blood. He is placed in a prominent and conspicuous position within the railing in the church; and to the eyes of sorrowful and indignant beholders, he who is purposing matricide is exhibited as a regenerate man. 3. I appeal to you, as a man of most mature judgment, can these things find favour in your eyes? I do not believe this of you: I know your wisdom. A mother is wounded by her son in the members of that body which bore and nursed the ungrateful wretch; and when the Church, his spiritual mother, interferes, she too is wounded in those sacraments by which, to the same ungrateful son, she ministered life and nourishment. Do you not seem to hear the young man gnashing his teeth in rage for a parent's blood, and saying, What shall I do to the Church which forbids my wounding my mother? I have found out what to do: let the Church herself be wounded by such blows as she can suffer; let that be done in me which may cause her members pain. Let me go to those who know how to despise the grace with which she gave me spiritual birth, and to mar the form which in her womb I received. Let me vex both my natural and my spiritual mother with cruel tortures: let the one who was the second to give me birth be the first to give me burial; for her sorrow let me seek spiritual death, and for the other's death let me prolong my natural life. Oh, Eusebius! I appeal to you as an honourable man, what else may we expect than that now he shall feel himself, as a Donatist, so armed as to have no fear in assailing that unhappy woman, decrepit with age and helpless in her widowhood, from wounding whom he was restrained while he remained a Catholic? For what else had he purposed in his passionate heart when he said to his mother, I will pass over to the party of Donatus, and I will drink your blood? Behold, arrayed in white vestments, but with conscience crimson with blood, he has fulfilled his threat in part; the other part remains, viz. that he drink his mother's blood. If, therefore, these things find favour in your eyes, let him be urged by those who are now his clergy and his sanctifiers to fulfil within eight days the remaining portion of his vow. 4. The Lord's right hand indeed is strong, so that He may keep back this man's rage from that unhappy and desolate widow, and, by means known unto His own wisdom, may deter him from his impious design; but could I do otherwise than utter my feelings when my heart was pierced with such grief? Shall they do such things, and am I to be commanded to hold my peace? When He commands me by the mouth of the apostle saying that those who teach what they ought not must be rebuked by the bishop, Titus 1:9-13 shall I be silent through dread of their displeasure? The Lord deliver me from such folly! As to my desire for having such an impious crime recorded in our public registers, it was desired by me chiefly for this end, that no one who may hear me bewailing these proceedings, especially in other towns where it may be expedient for me to do so, may think that I am inventing a falsehood, and the rather, because in Hippo itself it is already affirmed that Proculeianus did not issue the order which was in the official report ascribed to him. 5. In what more temperate way could we dispose of this important matter than through the mediation of such a man as you, invested with most illustrious rank, and possessing calmness as well as great prudence and goodwill? I beg, therefore, as I have already done by our brethren, good and honourable men, whom I sent to your Excellency, that you will condescend to inquire whether it is the case that the presbyter Victor did not receive from his bishop the order which the public official records reported; or whether, since Victor himself has said otherwise, they have in their records laid a thing falsely to his charge, though they belong to the same communion with him. Or, if he consents to our calmly discussing the whole question of our differences, in order that the error which is already manifest may become yet more so, I willingly embrace the opportunity. For I have heard that he proposed that without popular tumult, in the presence only of ten esteemed and honourable men from each party, we should investigate what is the truth in this matter according to the Scriptures. As to another proposal which some have reported to me as made by him, that I should rather go to Constantina, because in that town his party was more numerous; or that I should go to Milevis, because there, as they say, they are soon to hold a council;— these things are absurd, for my special charge does not extend beyond the Church of Hippo. The whole importance of this question to me, in the first place, is as it affects Proculeianus and myself; and if, perchance, he thinks himself not a match for me, let him implore the aid of any one whom he pleases as his colleague in the debate. For in other towns we interfere with the affairs of the Church only so far as is permitted or enjoined by our brethren bearing the same priestly office with us, the bishops of these towns. 6. And yet I cannot comprehend what there is in me, a novice, that should make him, who calls himself a bishop of so many years' standing, unwilling and afraid to enter into discussion with me. If it be my acquaintance with liberal studies, which perhaps he did not pursue at all, or at least not so much as I have done, what has this to do with the question in debate, which is to be decided by the Holy Scriptures or by ecclesiastical or public documents, with which he has for so many years been conversant, that he ought to be more skilled in them than I am? Once more, I have here my brother and colleague Samsucius, bishop of the Church of Turris, who has not learned any of those branches of culture of which he is said to be afraid: let him attend in my place, and let the debate be between them. I will ask him, and, as I trust in the name of Christ, he will readily consent to take my place in this matter; and the Lord will, I trust, give aid to him when contending for the truth: for although unpolished in language, he is well instructed in the true faith. There is therefore no reason for his referring me to others whom I do not know, instead of letting us settle between ourselves that which concerns ourselves. However, as I have said, I will not decline meeting them if he himself asks their assistance.

EPISTOLA 34 Scripta a. 396. Etsi A. Ecclesiae exoptat unitatem (n. 1), de iuvene queritur qui, matrem caedere solitus, demum et mortem minatus transiit ad Donatistas ab iisque iterum baptizatus est, quod an Proculiani episcopi mandato factum sit, ut ipsius presbiter Victor publico officio renuntiarat, inquiri postulat (n. 2-5) seque interim paratum asserens ad totam, si Proculianus velit, schismatis causam placide pertractandam (n. 6).   Domino honorabili et dilectissimo Proculeiano, Augustinus Quantopere A. Christianorum pacem exoptet. 1. Scit Deus, cui manifesta sunt arcana cordis humani, quantum pacem diligo christianam, tantum me moveri sacrilegis eorum factis, qui in eius dissensione indigne atque impie perseveranti eumque motum animi mei esse pacificum, neque me id agere ut ad communionem catholicam quisquam cogatur invitus, sed ut omnibus errantibus aperta veritas declaretur, et per nostrum ministerium, Deo iuvante, manifestata se amplectendam atque sectandam satis ipsa persuadeat. Scelestus quidam iuveni a Donatistis rebaptizatus. 2. Quid enim exsecrabilius, quaeso te, ut alia taceam, quam id quod nunc accidit? Corripitur ab episcopo suo iuvenis, crebris caedibus matris insanus, et impias manus nec illis diebus, cum etiam severitas legum sceleratissimis parcit, a visceribus unde natus est revocans. Minatur eidem matri se in partem Donati transiturum, et eam quam incredibili furore solet caedere perempturum. Minatur ei, transit ad partem Donati, rebaptizatur furens, et in maternum sanguinem fremens albis vestibus candidatur. Constituitur intra cancellos eminens atque conspicuus, et omnium gementium oculis matricidii meditator tanquam renovatus opponitur. Apostatae illius rebaptisma Ecclesiae matris cor vulnerat. 3. Haeccine tandem tibi placent, vir gravissime? Nequaquam hoc de te crediderim: novi considerationem tuam. Creditur mater carnalis in membris quibus genuit et nutrivit ingratum; prohibet hoc Ecclesia mater spiritalis, caeditur et ipsa in Sacramentis quibus genuit et nutrivit ingratum. Nonne tibi videtur dixisse parricidaliter frendens: Quid faciam Ecclesiae quae me prohibet caedere matrem meam? inveni quid faciam: iniuriis quibus potest etiam ipsa feriatur; fiat in me aliquid unde membra eius doleant. Vadam mihi ad eos qui noverunt exsufflare gratiam in qua ibi natus sum, destruere formam quam in utero eius accepi. Ambas matres meas saevis cruciatibus torqueam: quae me posterior peperit, efferat prior. Ad huius dolorem, spiritaliter moriar; ad illius caedem, carnaliter vivam. Quid aliud exspectamus, vir honorabilis Eusebi, nisi ut in miseram mulierem, senectute decrepitam, viduitate destitutam, a cuius caedibus in Catholica prohibebatur, iam donatista securus armetur? Quid enim aliud furibundo corde concepit, cum diceret matri: Transferam me in partem Donati, et bibam sanguinem tuum? Ecce iam conscientia cruentus, veste dealbatus perfecit partem pollicitationis suae; restat pars altera, ut matris sanguinem bibat. Si ergo placent ista, urgeatur a clericis et sanctificatoribus suis, ut intra octavas suas totum quod vovit exsolvat. Scelesti iuvenis immane facinus non tacendum. 4. Potens est quidem dextera Domini, quae furorem illius a misera vidua et desolata compescat, et eum, quibus modis novit, a tam scelerata dispositione deterreat; verumtamen ego tanto animi dolore percussus, quid facerem nisi saltem loquerer? An vero ista illi faciunt, et mihi dicitur: Tace? Avertat a me Dominus hanc amentiam, ut cum ipse mihi imperet per Apostolum suum, et dicat ab episcopo refelli oportere docentes quae non oportet 1, ego illorum indignationibus territus taceam? Quod enim publicis Gestis haerere volui tam sacrilegum nefas, ad hoc utique volui, ne me quisquam, maxime in aliis civitatibus ubi opportunum fuerit, ista deplorantem fingere aliquid arbitretur, quando etiam apud ipsam Hipponem iam dicitur, non hoc Proculeianum mandasse quod publicum renuntiavit officium. Proculianum ad christianam pacem hortatur. 5. Quid autem modestius agere possumus, quam ut tam gravem causam, per te tamen agam, virum et clarissima dignitate praeditum, et considerantissima voluntate tranquillum? Peto igitur, sicut iam petivi per fratres nostros bonos atque honestos viros, quos ad tuam Eximietatem misi, ut quaerere digneris utrum Proculeiani presbyter Victor non hoc ab episcopo suo mandatum acceperit, quod officio publico renuntiavit; an forte cum et ipse Victor aliud dixerit, falsum illi apud Acta prosecuti fuerint, cum sint communionis eiusdem. Aut si consentit, ut ipsam totam quaestionem dissensionis nostrae placide pertractemus, ut error qui iam manifestus est, manifestius innotescat, libenter amplector. Audivi enim quod dixerit, ut sine tumultu populari adsint nobiscum deni ex utraque parte graves et honesti viri, et secundum Scripturas, quid in vero sit, perquiramus. Nam illud quod rursus cum dixisse nonnulli ad me pertulerunt, cur non ierim Constantinam, quando ibi plures ipsi erant, vel me debere ire Milevim, quod illic, sicut perhibent, concilium proxime habituri sunt, ridiculum est dicere, quasi ad me pertineat cura propria, nisi Hipponensis Ecclesiae. Mihi tota huius quaestionis ratio maxime cum Proculeiano est. Sed si forte imparem se putat, cuius voluerit collegae sui imploret auxilium. In aliis enim civitatibus tantum agimus, quod ad Ecclesiam pertinet quantum vel nos. permittunt, vel nobis imponunt earumdem civitatum episcopi, fratres et consacerdotes nostri. Samsuci episcopi illitterati vice uti potest Proculianus. 6. Quanquam et iste qui se tot annorum episcopum dicit, quid in me tirone timeat, quominus mecum velit conferre sermonem, non satis intellego: si doctrinam liberalium litterarum, quas forte ipse aut non didicit, aut minus didicit, quid hoc pertinet ad eam quaestionem, quae vel de sanctis Scripturis, vel documentis ecclesiasticis aut publicis discutienda est, in quibus ille per tot annos versatur, unde in eis deberet esse peritior? Postremo est hic frater et collega meus, Samsucius episcopus Turrensis ecclesiae, qui nullas tales didicit, quales iste dicitur formidare: ipse adsit, agat cum illo. Rogabo eum, et, ut confido in nomine Christi, facile mihi concedet, ut suscipiat in hac re vicem meam, et eum Dominus pro veritate certantem, quamvis sermone impolitum, tamen vera fide eruditum, sicut confidimus, adiuvabit. Nulla ergo causa est, cur ad alios nescio quos deferat, ne inter nos quod ad nos pertinet peragamus. Nec tamen, ut dixi, etiam illos defugio, si eorum ipse poscit auxilium.