Letter 61: 1. I have resolved to commit to writing in this letter what I said when you and I were conversing together as to the terms on which we would welcome clergy of the party of Donatus desiring to become Catholics, in order that, if any one asked you what are our sentiments and practice in regard to this, you might exhibit these by producing what I h...

Letter 61 — To Theodorus: A Written Statement on Receiving Donatist Clergy (A.D. 401) To his well-beloved and honored brother Theodorus, Bishop — Augustine sends greetings in the Lord. I have decided to put in writing what I said to you in our recent conversation about the terms on which we would receive clergy from the Donatist party who wish to become Catholics. That way, if anyone asks you what our position and practice is in this matter, you can simply produce this document in my own hand. Know, therefore, that the only thing we reject in the Donatist clergy is precisely what makes them schismatics and heretics: their separation from the unity and truth of the Catholic Church, their refusal to remain at peace with the people of God spread throughout the whole world, and their refusal to recognize Christ's baptism as valid in those who received it outside their party. That grievous error we reject. But the name of God that they bear, and the sacrament they have received, we acknowledge in them and embrace with reverence and love. It is for that very reason — because we recognize what is good in them — that we grieve over their wandering, and long to win them for God through the love of Christ, so that the holy sacrament which is now working their destruction outside the Church may work their salvation within it. When anyone comes to us from the Donatist party, we do not welcome the evil that belongs to them — their error and their schism. These are the only obstacles to our unity; once they are removed, we embrace our brothers. We stand with them, as the apostle says, "in the unity of the Spirit, in the bond of peace" (Ephesians 4:3). We acknowledge the good things in them that come from God — their baptism, the grace conferred by ordination, their profession of asceticism, their vow of celibacy, their faith in the Trinity, and the like. All of these they possessed before, but profited from none of them — because they had no charity. For what truth is there in someone's profession of Christian love, when that person refuses to embrace Christian unity? When they come into the Catholic Church, they gain not what they already had, but what they lacked: those things they possessed begin, at last, to be of profit to them. In the Catholic Church they find the root of charity in the bond of peace and the fellowship of unity, so that all the sacraments of truth they hold serve not to condemn them but to deliver them. Branches must not boast that they are wood from the vine and not from the thorn, if they do not live by union to the root — for such branches shall be cast into the fire. But of some branches that were broken off, the apostle says that "God is able to graft them in again" (Romans 11:23). Therefore, dear brother, if you see anyone from the Donatist party uncertain about the terms on which we will receive them, show them this document in my handwriting, which you know well, and let them read it if they wish. I call God as my witness — upon my soul — that I will receive them on these terms: they will retain not only the baptism of Christ they have received, but also the honor due to their holy vows and their ascetic virtue. Farewell in the Lord.

Letter 61 (A.D. 401) To His well-Beloved and honourable Brother Theodorus, Bishop Augustine Sends Greeting in the Lord. 1. I have resolved to commit to writing in this letter what I said when you and I were conversing together as to the terms on which we would welcome clergy of the party of Donatus desiring to become Catholics, in order that, if any one asked you what are our sentiments and practice in regard to this, you might exhibit these by producing what I have written with my own hand. Be assured, therefore, that we detest nothing in the Donatist clergy but that which renders them schismatics and heretics, namely, their dissent from the unity and truth of the Catholic Church, in their not remaining in peace with the people of God, which is spread abroad throughout the world, and in their refusing to recognise the baptism of Christ in those who have received it. This their grievous error, therefore, we reject; but the good name of God which they bear, and His sacrament which they have received, we acknowledge in them, and embrace it with reverence and love. But for this very reason we grieve over their wandering, and long to gain them for God by the love of Christ, that they may have within the peace of the Church that holy sacrament for their salvation, which they meanwhile have beyond the pale of the Church for their destruction. If, therefore, there be taken away from between us the evil things which proceed from men, and if the good which comes from God and belongs to both parties in common be duly honoured, there will ensue such brotherly concord, such amiable peace, that the love of Christ shall gain the victory in men's hearts over the temptation of the devil. 2. When, therefore, any come to us from the party of Donatus, we do not welcome the evil which belongs to them, viz. their error and schism: these, the only obstacles to our concord, are removed from between us, and we embrace our brethren, standing with them, as the apostle says, in the unity of the Spirit, in the bond of peace, Ephesians 4:3 and acknowledging in them the good things which are divine, as their holy baptism, the blessing conferred by ordination, their profession of self-denial, their vow of celibacy, their faith in the Trinity, and such like; all which things were indeed theirs before, but profited them nothing, because they had not charity. For what truth is there in the profession of Christian charity by him who does not embrace Christian unity? When, therefore, they come to the Catholic Church, they gain thereby not what they already possessed, but something which they had not before — namely, that those things which they possessed begin then to be profitable to them. For in the Catholic Church they obtain the root of charity in the bond of peace and in the fellowship of unity: so that all the sacraments of truth which they hold serve not to condemn, but to deliver them. The branches ought not to boast that their wood is the wood of the vine, not of the thorn; for if they do not live by union to the root, they shall, notwithstanding their outward appearance, be cast into the fire. But of some branches which were broken off the apostle says that God is able to graft them in again. Romans 11:23 Wherefore, beloved brother, if you see any one of the Donatist party in doubt as to the place into which they shall be welcomed by us, show them this writing in my own hand, which is familiar to you, and let them have it to read if they desire it; for I call God for a record upon my soul, that I will welcome them on such terms as that they shall retain not only the baptism of Christ which they have received, but also the honour due to their vow of holiness and to their self-denying virtue.

EPISTOLA 61 Scripta exeunte a. 401. A. Theodoro cuidam ut prolata hac epistola fidem faciat clericos ex parte Donati ad catholicam Ecclesiam venientes in suo ipsorum ordine recipiendos esse (n. 1-2).   Dilectissimo fratri Theodoro, Augustinus Error fugiendus, errantes amandi. 1. Cum Benevolentia tua mecum loqueretur, quomodo susciperemus clericos ex parte Donati, si voluerint esse catholici, placuit mihi illud quod tibi respondi, etiam hac ad te data epistola exprimere, ut si quis de hac re te interrogaverit, etiam manu mea prolata, quid de hac re sentiamus vel faciamus, ostendas. Scias ergo nos non in eis detestari nisi dissensionem ipsorum, per quam schismatici vel haeretici facti sunt, quia Ecclesiae catholicae unitatem et veritatem non tenent, in eo quod pacem cum populo Dei non habent, qui toto terrarum orbe diffunditur, et in eo quod in hominibus Baptismum Christi non agnoscunt. Improbamus ergo malum errorem eorum, quem habent; bonum autem nomen Dei quod habent, et sacramentum eius agnoscimus in eis, et veneramur, et amplectimur. Sed propterea dolemus errantes, et eos per caritatem Christi lucrari Deo cupimus, ut sanctum sacramentum quod foris ab Ecclesia habent ad perniciem, in pace Ecclesiae habeant ad salutem. Si ergo tollantur de medio mala hominum, et honorentur in hominibus bona Dei; erit fraterna concordia, et amabilis pax, ut in cordibus hominum vincat persuasionem diaboli, caritas Christi. Nil prodest caritas extra unitatem. 2. Itaque cum ad nos veniunt ex parte Donati, mala illorum non suscipimus, id est dissensionem et errorem, sed ipsa tolluntur de medio tanquam impedimenta concordiae, et amplectimur fratres nostros stantes cum eis, sicut dicit Apostolus, in unitate spiritus, in vinculo pacis 1, et agnoscentes in eis bona Dei, sive sanctum Baptismum, sive benedictionem Ordinationis, sive continentiae professionem, sive consignationem virginitatis, sive fidem Trinitatis, et si qua alia sunt: quae omnia etiamsi erant, nihil tamen proderant, quando caritas non erat 2. Quis autem vere dicit se habere Christi caritatem,quando eius non amplectitur unitatem? Cum ergo ad Catholicam veniunt, non hic accipiunt quod habebant; sed ut prodesse illis incipiat quod habebant, accipiunt hic quod non habebant. Hic enim accipiunt radicem caritatis in vinculo pacis, et in societate unitatis; ut non ad damnationem, sed ad liberationem illis valeant omnia quae habent sacramenta veritatis. Non enim debent gloriari sarmenta, quia non sunt spinarum ligna, sed vitis 3. Si enim non in radice vixerint,. cum tota specie sua in ignem mittentur. De quibusdam autem ramis fractis dixit Apostolus quia potens est Deus iterum inserere illos 4. Et ideo, dilectissime frater, quoscumque illorum videris forte dubitantes quo ordine suscipiantur a nobis, ostende illis istam quam bene nosti manum meam, et si eam apud se habere voluerint, habeant; quia testem Deum facio super animam meam, sic eos me suscepturum, ut non solum baptismum Christi quem acceperunt, ipsum habeant, sed etiam honorem sanctimonii et continentiae.