Augustine to Proculeianus, greetings.
The titles I have prefixed to this letter — "my lord" and "honorable" and "most beloved" — I need not defend at any length. They may offend the petty prejudices of narrow-minded people, but I address you as "lord" rightly: we are both trying to free each other from error. Until the matter has been fully debated, it may seem unclear to some which of us is in the wrong — and so we serve each other, if we are genuinely working to be delivered from the disaster of division. That I do this with a sincere heart, in fear and trembling and Christian humility, may not be obvious to most people. But it is seen by the one to whom all hearts are open.
What I honor in you, you readily perceive. I do not honor the error of schism — I want everyone delivered from it, so far as it is within my power. But you yourself I do not hesitate for a moment to regard as worthy of honor, chiefly because you are bound to me by our common humanity, and because I see in you signs of a gentler disposition — signs that encourage me to hope you may readily embrace the truth once it has been demonstrated.
As for my love for you: I owe you no less than what he commanded who loved us enough to bear the shame of the cross.
Do not be surprised that I have taken so long to write. I did not think your views were what our brother Evodius reported to me — with great joy — and I cannot doubt his testimony. He tells me that when you happened to meet at the same house, and conversation turned to our hope (that is, the inheritance of Christ), you were kind enough to say you would be willing to have a conference with me in the presence of good men.
I am truly glad you proposed this. I cannot pass up such an opportunity — given by your kindness — to use whatever strength the Lord may grant me in examining and debating with you the cause, the source, and the reason for a division so painful and so deplorable in the Church of Christ, to which he said: "My peace I give you, my peace I leave with you" [John 14:27].
I want to be direct: the division between our communities is not a minor matter of preference. Real people are being hurt. Real souls are at stake. And if there is a path to unity through honest conversation, I believe we are both obligated to walk it.
[Context: Proculeianus was the Donatist bishop of Hippo — meaning he and Augustine were rival bishops of the same city. The Donatist schism, which split the North African church for over a century, arose from disagreements over how to treat Christians who had surrendered Scripture during the Diocletianic persecution (303-305 AD). Augustine spent decades trying to heal this division, alternating between persuasion and, eventually, support for imperial coercion.]
Letter 33 (A.D. 396)
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To Proculeianus, My Lord, Honourable and Most Beloved, Augustine Sends Greeting.
1. The titles prefixed to this letter I need not defend or explain at any length to you, though they may give offense to the vain prejudices of ignorant men. For I rightly address you as lord, seeing that we are both seeking to deliver each other from error, although to some it may seem uncertain which of us is in error before the matter has been fully debated; and therefore we are mutually serving one another, if we sincerely labour that we may both be delivered from the perversity of discord. That I labour to do this with a sincere heart, and with the fear and trembling of Christian humility, is not perhaps to most men manifest, but is seen by Him to whom all hearts are open. What I without hesitation esteem honourable in you, you readily perceive. For I do not esteem worthy of any honour the error of schism, from which I desire to have all men delivered, so far as is within my power; but yourself I do not for a moment hesitate to regard as worthy of honour, chiefly because you are knit to me in the bonds of a common humanity, and because there are conspicuous in you some indications of a more gentle disposition, by which I am encouraged to hope that you may readily embrace the truth when it has been demonstrated to you. As for my love to you, I owe not less than He commanded who so loved us as to bear the shame of the cross for our sakes.
2. Be not, however, surprised that I have so long forborne from addressing your Benevolence; for I did not think that your views were such as were with great joy declared to me by brother Evodius, whose testimony I cannot but believe. For he tells me that, when you met accidentally at the same house, and conversation began between you concerning our hope, that is to say, the inheritance of Christ, you were kindly pleased to say that you were willing to have a conference with me in the presence of good men. I am truly glad that you have condescended to make this proposal: and I can in no wise forego so important an opportunity, given by your kindness, of using whatever strength the Lord may be pleased to give me in considering and debating with you what has been the cause, or source, or reason of a division so lamentable and deplorable in that Church of Christ to which He said: Peace I give you, my peace I leave unto you. John 14:27
3. I heard from the brother aforesaid that you had complained of his having said something in answer to you in an insulting manner; but, I pray you, do not regard it as an insult, for I am sure it did not proceed from an overbearing spirit, as I know my brother well. But if, in disputing in defense of his own faith and the Church's love, he spoke perchance with a degree of warmth something which you regarded as wounding your dignity, that deserves to be called, not contumacy, but boldness. For he desired to debate and discuss the question, not to be merely submitting to you and flattering you. For such flattery is the oil of the sinner, with which the prophet does not desire to have his head anointed; for he says: The righteous shall correct me in compassion, and rebuke me; but the oil of the sinner shall not anoint my head. For he prefers to be corrected by the stern compassion of the righteous, rather than to be commended with the soothing oil of flattery. Hence also the saying of the prophet: They who pronounce you happy cause you to err. Therefore also it is commonly and justly said of a man whom false compliments have made proud, his head has grown; for it has been increased by the oil of the sinner, that is, not of one correcting with stern truth, but of one commending with smooth flattery. Do not, however, suppose me to mean by this, that I wish it to be understood that you have been corrected by brother Evodius, as by a righteous man; for I fear lest you should think that anything is spoken by me also in an insulting manner, against which I desire to the utmost of my power to be on guard. But He is righteous who has said, I am the truth. John 14:6 When, therefore, any true word has been uttered, though it may be somewhat rudely, by the mouth of any man, we are corrected not by the speaker, who may perhaps be not less a sinner than ourselves, but by the truth itself, that is to say, by Christ who is righteous, lest the unction of smooth but pernicious flattery, which is the oil of the sinner, should anoint our head. Although, therefore, brother Evodius, through undue excitement in defending the communion to which he belongs, may have said something too vehemently through strong feeling, you ought to excuse him on the ground of his age, and of the importance of the matter in his estimation.
4. I beseech you, however, to remember what you have been pleased to promise; namely, to investigate amicably with me a matter of so great importance, and so closely pertaining to the common salvation, in the presence of such spectators as you may choose (provided only that our words are not uttered so as to be lost, but are taken down with the pen; so that we may conduct the discussion in a more calm and orderly manner, and anything spoken by us which escapes the memory may be recalled by reading the notes taken). Or, if you prefer it, we may discuss the matter without the interference of any third party, by means of letters or conference and reading, wherever you please, lest perchance some hearers, unwisely zealous, should be more concerned with the expectation of a conflict between us, than the thought of our mutual profit by the discussion. Let the people, however, be afterwards informed through us of the debate, when it is concluded; or, if you prefer to have the matter discussed by letters exchanged, let these letters be read to the two congregations, in order that they may yet come to be no longer divided, but one. In fact, I willingly accede to whatever terms you wish, or prescribe, or prefer. And as to the sentiments of my most blessed and venerable father Valerius, who is at present from home, I undertake with fullest confidence that he will hear of this with great joy; for I know how much he loves peace, and how free he is from being influenced by any paltry regard for vain parade of dignity.
5. I ask you, what have we to do with the dissensions of a past generation? Let it suffice that the wounds which the bitterness of proud men inflicted on our members have remained until now; for we have, through the lapse of time, ceased to feel the pain to remove which the physician's help is usually sought. You see how great and miserable is the calamity by which the peace of Christian homes and families is broken. Husbands and wives, agreeing together at the family hearth, are divided at the altar of Christ. By Him they pledge themselves to be at peace between themselves, yet in Him they cannot be at peace. Children have the same home, but not the same house of God, with their own parents. They desire to be secure of the earthly inheritance of those with whom they wrangle concerning the inheritance of Christ. Servants and masters divide their common Lord, who took on Him the form of a servant that He might deliver all from bondage. Your party honours us, and our party honours you. Your members appeal to us by our episcopal insignia, and our members show the same respect to you. We receive the words of all, we desire to give offense to none. Why then, finding cause of offense in none besides, do we find it in Christ, whose members we rend asunder? When we may be serviceable to men that are desirous of terminating through our help disputes concerning secular affairs, they address us as saints and servants of God, in order that they may have their questions as to property disposed of by us: let us at length, unsolicited, take up a matter which concerns both our own salvation and theirs. It is not about gold or silver, or land, or cattle, matters concerning which we are daily saluted with lowly respect, in order that we may bring disputes to a peaceful termination — but it is concerning our Head Himself that this dissension, so unworthy and pernicious, exists between us. However low they bow their heads who salute us in the hope that we may make them agree together in regard to the things of this world, our Head stooped from heaven even to the cross, and yet we do not agree together in Him.
6. I beg and beseech you, if there be in you that brotherly feeling for which some give you credit, let your goodness be approved sincere, and not feigned with a view to passing honours, by this, that your bowels of compassion be moved, so that you consent to have this matter discussed; joining with me in persevering prayer, and in peaceful discussion of every point. Let not the respect paid by the unhappy people to our dignities be found, in the judgment of God, aggravating our condemnation; rather let them be recalled along with us, through our unfeigned love, from errors and dissensions, and guided into the ways of truth and peace.
My lord, honourable and most beloved, I pray that you may be blessed in the sight of God.
◆
Augustine to Proculeianus, greetings.
The titles I have prefixed to this letter — "my lord" and "honorable" and "most beloved" — I need not defend at any length. They may offend the petty prejudices of narrow-minded people, but I address you as "lord" rightly: we are both trying to free each other from error. Until the matter has been fully debated, it may seem unclear to some which of us is in the wrong — and so we serve each other, if we are genuinely working to be delivered from the disaster of division. That I do this with a sincere heart, in fear and trembling and Christian humility, may not be obvious to most people. But it is seen by the one to whom all hearts are open.
What I honor in you, you readily perceive. I do not honor the error of schism — I want everyone delivered from it, so far as it is within my power. But you yourself I do not hesitate for a moment to regard as worthy of honor, chiefly because you are bound to me by our common humanity, and because I see in you signs of a gentler disposition — signs that encourage me to hope you may readily embrace the truth once it has been demonstrated.
As for my love for you: I owe you no less than what he commanded who loved us enough to bear the shame of the cross.
Do not be surprised that I have taken so long to write. I did not think your views were what our brother Evodius reported to me — with great joy — and I cannot doubt his testimony. He tells me that when you happened to meet at the same house, and conversation turned to our hope (that is, the inheritance of Christ), you were kind enough to say you would be willing to have a conference with me in the presence of good men.
I am truly glad you proposed this. I cannot pass up such an opportunity — given by your kindness — to use whatever strength the Lord may grant me in examining and debating with you the cause, the source, and the reason for a division so painful and so deplorable in the Church of Christ, to which he said: "My peace I give you, my peace I leave with you" [John 14:27].
I want to be direct: the division between our communities is not a minor matter of preference. Real people are being hurt. Real souls are at stake. And if there is a path to unity through honest conversation, I believe we are both obligated to walk it.
[Context: Proculeianus was the Donatist bishop of Hippo — meaning he and Augustine were rival bishops of the same city. The Donatist schism, which split the North African church for over a century, arose from disagreements over how to treat Christians who had surrendered Scripture during the Diocletianic persecution (303-305 AD). Augustine spent decades trying to heal this division, alternating between persuasion and, eventually, support for imperial coercion.]
Modern English rendering for readability. See the 19th-century translation or original Latin/Greek for scholarly use.